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uttam-bhakti-sudh-laharNectarean Waves of Supreme Devotion

published fro New r Harids Nivs, Spain

Isse No.4, 23 Sepeber 2012, Rd

Guru in rgnug-bhakti, part 2, by New r Harids Nivs

r Gddr Pi is r Rd, by New r Harids Nivs

r-r-Rd-Gddr-D ,by New r Harids Nivs

Soe Verses on r Rd, by New r Harids Nivs

of good character such a guru should never be ac-cepted, as from that one obtains no bhakti unto rKa, rather only trivial things related to sasra.

Thus, if one sees r Guru as the form of rKaand follows him, the desire for braja-bhakti automa-tically arises. In BRS 1.2.241 it is said:

Since when I saw a certain person whose bodywas washed with his own tears, whose hairs werestanding on end, and who stumbled around sta-mmering, with a heart full of supreme bliss, whi-le quivering to the extreme, I dont know how mymind has lost aachment to my family.

By words when I saw a lile of association is indi-cated, the expression I dont know how shows thatone does not give any importance to ones house, andmy mind has lost aachment to my family refersto the appearance of bhva.

atha ravaa-guru-bhajana-ik-gurv pryikamekatvam iti | yath tathaivha r-bhakti-sandarbhe(206)tatra bhgavatn dharmn iked gurv-tma-daiva-ta amyaynuvtty yais tuyed tmtma-do hari ||

(SB 11.2.21) iti |tatraiva bhagavn deva |

Usually the ravaa-guru and ik-guru, who gi-ves instructions about ones bhajan, are the sameperson [according to Mahrjj, this also applies tothe dk-guru]. Indeed, the task of a guru is to giveinstruction. There is no such thing as uneducatedguru (unable to give instruction). In this regard, r

CO

NTENTS

GURU IN RGNuG-BHAKTI, part 2posted by New r Harids Nivs

The idea that guru shouldbe considered Ka (asexpressed in B 11.17.27,and stated at the end of

the rst article on this to-pic in Lahar 3) is furtherbeing reected on.

nitya-siddhasya bhvasyaprkaya hdi sdhya-

t (BRS 1.2.2) iti nitya-siddhasya bhvasya sdhaka-bhaktn hdi svaya prakaana sdhyat | tat-tad-bhvdi-mdhurye rute dhr yad apekate (BRS 1.2.292)ity rayiyame gurau tad-bhva-mdhurya sutardyate | etde r-ka-rpa-gurau de sati lbha

svata eva utpadyate | yath (BRS 1.2.241)dg-ambhobhir dhauta pulaka-patal maita-tanu

skhalann anta-phullo dadhad atipthu vepathum api

do kak yvan mama sa purua kopy upayayau

na jte ki tvan matir iha ghe nbhiramate ||

BRS 1.2.2 says that The goal of sdhakas is sponta-neous manifestation of the bhva existing in the eter-nal associates of the Lord.

Thus he who is about to choose a guru should cer-

tainly consider whether such a person has pure bra-ja-bhakti-bhva, or dhurya. It is absolutely essen-tial that a guru have rgnug bhakti. If a guru is ayog, or makes a show of shedding tears, tremblingetc, or makes business out of dhara, and is devoid

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Bhakti-Sandarbha (Anu. 206) gives the followingverse from B (11.3.22):

The said guru is ones well-wisher, best friend,supreme object of adoration and essential natureof r Hari. Following him incessantly withoutcheating, one should learn bhgavata-dhara

from him, performing which r Hari, Who givesHimself (to His devotees), becomes pleased. Thatindeed is bhgavata-dhara. It is in r Guru thatBhagavn shines constantly as god (deva).

ik-gurr apy vayakatvam ha r-daame(10.87.33)

vijita-hka-vyubhir adnta-manas tura-gaya iha yatanti yantum ati-lolam upya-khida |vyasana-atnvit samavahya guro caraavaija ivja santy akta-kara-dhar jaladhau ||

kye gur caraa samavahn ritytilla-madntam adamita mana eva turaga durgama-smyd vijitair indriyai prai ca yantu bhaga-vad-antarmukhkartu prayatante | te upya-khidasteu tepyeu khidyante | at vyasana-atnvitbhavanti | ataeva iha sasra-samudre santi tihantidukham eva prpnuvantty artha | jaladhau akta-karadhar asvkta-nvik vaij yath tadvat |

ik-guru is also neces-

sary; in other words, ac-cepting instruction is ne-cessary. As it is said in B10.87.33, even though con-trolling their pra andsenses, those who leave thefeet of r Guru and strive

to aain the knowledge of the self, are in a situationof a boat without a helmsman adri in the ocean:

Those who do not take shelter of r Gurus feet

and endeavour to make their highly uctuatingmind inclined towards the Lord by restrainingtheir senses, are without any means to do so andget into innite diculties. Thus, in the ocean ofsasra they only obtain pain. They are like mer-chants who undertake a journey across the oceanin a ship which has no helmsman, encounteringmany obstacles.

r-guru-pradarita-bhagavad-bhakti-bhajana-prakrea bhagavad-dharma-jne sati tat-kpay

vyasannabhibhtau ca saty ghram eva mannicala bhavatti bhva |

atha brahma-vaivarte

issue 4, page 2 mRrekHkfDrlq/kkygjhguru-bhakty sa milati smarat sevyate budhai |

militopi na labhyate jvair ahamik-parai ||

ataeva nrada-pacartre tat-pjanasyvayakatvamukta, yath

vaiava jna-vaktra yo vidyd viuvad gurum |

pjayed v-mana-kyai sa straja sa vaiava |

loka-pdasya vaktpi ya pjya sa sadaiva hi |

ki punar bhagavad-vi svarpa vitanti ya ||tasmt r-gurr vayakatvam | tac-caravalamba-na vin premtpattir na bhavatti nikarrtha |

r-raghuntha-dsa-gsvmi-pdenkta-mana-iky, yath

ac-snu nandvara-pati-sutatve guru-varamukunda-prehatve smara ity di |

The meaning is as follows: when one obtains the

knowledge of bhagavad-dhara through performingthe process of bhakti unto Bhagavn as taught by rGuru, through his mercy one does not get overwhel-med by adversity and ones mind becomes quicklystable.

Brahma-Vaivarta says: It is by the bhakti unto rGuru that one can understand the Absolute Reality that is what the wise say. The minds of those whomaintain their (false) ego consciousness do not beco-

me pure, even if they aain the Absolute Reality.In the Nrada-Pcartra it is said that worship ofguru is absolutely essential: those who see r Guruwho instructs about Vaiavadhara as equal to rViu, and who worship him with their body, speechand mind, are Vaiavas well-versed in stra. Hewho expounds verses and lokas is also always wor-shipable. What then can be said about him who bes-tows the svarpa of BhagavnrViu?

Therefore, the conclusion is drawn that rGurudevais necessary and without taking shelter of his lotusfeetprem will not originate. That is the essence.

In the words of r Raghuntha ds Gosvm (Ma-na-ik 2): Always meditate on racnandanar Caitanya Mahprabhu as non-dierent from theson of r Nanda Mahrj. Always remember rGurudeva as most dear to r Mukunda.

--taken fro the 10th chapter ofr Rdhka dss

Sdhana-Dpik, as published in r Harids s-tr mahrjjs rmad-bhgavaty uttam-bhakti-nirpaam (pp. 125-128); translated according tomahrjjs Hindi translation-coentary; ephasisadded

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uttam-bhakti-sudh-lahar issue 4, page 3R GaDDhaRa PaIta IS R RDh

posted by New r Harids Nivs

This article showsthe mood of rlaGaddhara PaitaGsvm, the initia-tor of the Gaddha-ra parivra. Unlessstated otherwise, thequotes come fromSdhan-Dpik,Chapter 7.

nanu r-gaddharasya rdhtve r-gaurasya gvin-datve ki pramam iti cet tatrhayath svayabhagavata r-kasya para-brahmatva, ghapara brahma manuya-ligam ity de, tatpighatara acnandanasya, tat ghatama pre-yasnm | parama-aktitva pradn, tath r-acnandanasya r-katve ra-pramni bah-ni santi |... preyasn parama-aktitvam atva-ghatvtmunin tatra tatra nkta ptai khalu svn-taragn prati tad-dvrtidhanyn prati kpayprakaitam eva | tad yath prkta-saskteu ca |tatra r-karapra-gsvmin r-gaura-gaddee(147)

r rdh prema-rp y pur vndvanevar |s r-gaddharo gaura-vallabha paitkhyaka

If it is said by some as to what is the evidence withregard to r Gaddhara being Rdh and r Gaurabeing Govinda, then it is replied:

Svayam Bhagavn rKa is Parabrahman - this isindicated by the statements such as The confden-tial form of Parabrahman is the human form (B7.15.75). More condential than that is the form of

acnandana, and the most condential are those ofHis beloveds. His associates are His supreme akti.

Thus, there is a lot of statements by ancient seersabout r acnandana being rKa ... (but) dueto its supremely condential nature, thse seers didnot mention at every place the fact that Kas belo-veds are His supreme akti.

However, it was compassionately revealed by thoseacquainted with the maer to their close associates,

and through that also to those highly fortunate ones in the same way as it happens also among the lear-ned persons in the material world.

In this connection, r Kavi Karapra Gsvm haswrien in his Gaura-Gaddea-Dpik (147):

That rmat Rdhran who is the personication ofpre and who is the Goddess of Vndvana, appea-red as rGaddhara Paita, who was very dear toLord Caitanya.

vndvanevar rdh prema-bhakti-pradyinkalau r-gaura-dayita r-gaddhara-paita

rla Rpa Gsvm says in his r-r-Rdh-Ga-ddhara-Daakam (1):

Rdh, who is the Goddess of Vndvana and whobestows prea-bhakti, appeared in Kali-yuga asr Gaddhara Paita, the beloved of r Gaura.

vraja-sadasi sad sasakta-citta virjadvraja-bhuvi jayi-lakm-vnda-varggragayamnikhila-nigama-pnthlabhya-pdbja-gandhamkim api karua-rpa naumi rdh-svarpam

rdh-svarpasya gaddharasyastotra mudkri santanena

prem pahan nitya-nilsalprpnoti sobha-pada hi tasya

r Santana Gsvm writes in his r-Rdh-Ga-ddharaka (8):

I pay obeisances to him who is svarpa of Rdh,and embodiment of mercy. He is the fragrance ofthe lotus feet unobtainable even by the studies of

all Vedas, and is the foremost amongst Jayi, Lak-m and Vndadev. He shines in the area of Vraja,with his mind always xed on the abode of Vraja.

This stotra about Gaddhara, who is svarpa ofRdh, was created with pleasure by Santana.The ever-joyous person who reads it withprewill aain his desired destination.

r Svarpa Gsvm writes in his ntes:

avani-sura-vara r-paitkhyo yatndra

sa khalu bhavati rdh rla-gaurvatrenarahari-sarakrasypi dmodarasyaprabhu-nija-dayitn tac ca sra mata me

The best of the learned on the Earth, the king ofdevotees, called rPaita, is indeed Rdh inthe ll of rla Gaura. That is the essential opi-nion of Narahari Sarakra, Dmdara and thedear beloveds of Prabhu, as also mine.

It is said by r Lkantha Gsvm in r-Rdh-Gaddharakam (1):

rla vndvandh-svarpa sad-gurayampaitkhya prabhu-vara vande rdh-gaddharamr-gaurga-mahbhva-kraka prema-varddhakammahbhva-svarpa ta vande rdh-gaddharam

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issue 4, page 4 mRrekHkfDrlq/kkygjhIf Vedantins and materialists started to dance as wo-men, having obtained the mood of gops on seeingthe mood of r Gaddhara Paita and on beco-ming bewildered by the artistic mood of r KaCaitanya, what can then besaid about Vaiavas? Even

then, He never manifestedthe name Rdh or Her formdirectly on this planet. It isr Gaddhara Paita whois r Rdh. He became self-renowned by manifesting rRdhs complete characterand mood in the most ele-vated manner. Still, He care-fully kept His/Her name and form extremely con-

dential, and sang the glories of r Rdh-Ka onlythrough His bhva.yath svaya bhagavn r-vrajendra-nandana svasyakya-vyha-praka-vilsa-parvastha-prbhava-vai-bhava-rpai r-baladeva-r-mathur-dvrak-g-lka-paravyma-ntha-nsiha-raghunthdibhisvvatrvalbhis tat tat pradai ca rman-nity-nanddvaita-rvsa ktv kalau r-ka-caitan-ya-mahprabhu san kpay prakabht |tath tena rasika-maala-ekharea svasya mah-akti-hldin-sra-rp sarva-lakm svarp-r-va-bhnu-nandin rmat rdhaiva r-gp-gaa-mahi-gaa-lakm-gaai svasya kya-vyha-praka-rpaisahit r-gaddhara-paita-rpevatritbht |

Svayam Bhagavn, r Vrajendra Nandana, merci-fully appeared in the age of Kali as rKa Cai-tanya Mahprabhu, together with all His physicalexpansions, prbhava, vaibhava,parvastha, vilsa,

praka forms, with His forms like r Baladeva, theLord of r Mathur, Dvrak, Glka, Paravyma,

r Nsiha, r Raghuntha etc and the series ofavatras, making the respective assciates appearas rmanNitynanda, Advaita and rvsa.

In the same way, accompanied by this crown jewelof all rasikas, rmat Rdh, who is the daughter ofrVabhnu and is the svarpa of all Lakms aswell as the essence of hldin (the ah-akti), des-cended in the form of r Gaddhara Paita, toge-ther with Her formspraka and kya-vyha like thegops, Lakms and Queens of Dvrak.

prabhutvt tasyaiva | akti ca aghaana-ghaan-payas ygamy vaibhavena yad yad icch ka-rti tat kim api durghaa na bhavati

I pay obeisances to Rdh-Gaddhara, the best ofPrabhus, who is called Paita, who is the abodeof good qualities and who is svarpa of the Go-ddess of Vndvana.

I pay obeisances to Rdh-Gaddhara, the essen-ce of ahbhava, who increasespre and makes

ahbhava appear in r Gaurga.

r Paramnanda Gsvm says in his r-Rdh-Gaddharakam (1):

kalinda-naga-nandin-taa-nikuja-pujeu yastatna vabhnujktir analpa-ll-rasam

nipya vraja-magaloyam iha gaura-rpobhavatsa me diatu bhvuka prabhu-gaddhara r-guru

May I happily get instructed by r Guru PrabhuGaddhara, who as the daughter of Vabhnu

displayed rasas in manifold lls performed in nu-merous caves found on the banks of the daughterof Kalinda Mountain, and which were relished

by the all-auspicious Hari Who appeared in thegolden form in Navadvpa.

rla Narahari Sarkr says in r Ka-Bhajanmta:

paya, paya, nighti-nigha nirpyate | saka-lendriyai svadhn mahnta parama-maga-la rahasya vantu | r-ka-caitanya-deva

prakaa-paramnanda-vigrahpi sarvvatra-sra-bht pi sarvvatra-akti-praka-samarth pisarvvatra-vyaktaye dsa-ds-sagavn api rdh-sakha-praka na ktavn ... r-ka-caitanya-bhva-kal-vimhit r-gaddhara-paita-bhva-darana-samudita-gp-gaa-bhv vedntin piviayi pi prakti-bhvair nantu, vaiavn kkath ? tathpi rdheti nma-rpa ca vyakta dha-ra-maale na prakitavn r-rdh gaddhara-paita eva, sakala-caritra-bhva ca praasya svairvikhyta | tathpi nma tasypi rpa ca nigha-

kd bhvais tu, rdh ka vin kam anya nabdhaymsa |

Look! Look!! I am now going to describe the mostsecret of all secrets. Concentrating all your senses,become aentive, O great souls, and listen carefullyto this supremely auspicious secret.

r Ka Caitanyadeva, though He is the manifestpersonication of the highest nanda, being the es-sence of all avatras, in spite of being fully capable

of manifesting the potency of all avatras and in spi-te of being the associator with the servants of all ava-tras in order to manifest those avatras, He did notmanifest His association with Rdh.

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uttam-bhakti-sudh-lahar issue 4, page 5This is possible due to His being the Lord. Also,whenever the potency calledyogay, that makesimpossible possible, wishes something because of itspower, there is nothing it cannot achieve.

avatrya sakrtannandveena tat-tat-prva-bhva sva-sva-vilsa-akti-prada prati daritavn

etat tu r-karapra-r-vndvana-dsa-r-vsu-deva-r-narahari-hakkurdi-r-rpa-santana-r-kadsa-r-kavirja-r-lcanadsa-prabhtibhisva-sva-granthe likhitv sthpitam asti | tasmt sar-ve r-ka-caitanya-pradn mate r-ga-ddhara-paita eva r-vabhnu-nandin r-rdh ki bahu-vicritena |

Having descended, through His deep absorption inthe bliss of sakrtana He manifested His respectivepast moods (from His various forms) to His associa-

tes who are manifestations of His vilsa-akti. Thiswas specially established in the works of rKara-pra, r Vndvana dsa, r Vsudeva, r Naraharihakkur, r Rpa Gsvm, r Santana Gsvm,r Kadsa, r Kavirja, r Lcana dsa etc.

Thus in the opinion of all associates of rKa Cai-tanya, r Gaddhara Paita is indeed r Rdh,the daughter of r Vabhnu. What more is thereto elaborate on this?

--Sdhan-Dpik text taken fro www.granthaandira.org;

r Ka-Bhajanta text taken fro mahrjjs 1978 edition;

the rest of quotes taken fro mahrjjs r-Bhakti-Sarvasva

--pictures taken fro dandavats.co & elensajedebhagavat.

blogspot.co

RLA RPA GoSVMS

R-R-RDh-GaDDhaRa-Daakam

posted by New r Harids Nivs

vndvanevar rdh prema-bhakti-pradyinkalau r-gaura-dayita r-gaddhara-paita

Rdh, who is the Goddess of Vndvana and whobestows prea-bhakti, appeared in Kali-yuga asr Gaddhara Paita, beloved of r Gaura. (1)

sarva-pitya-srkhya prema-ratna-vibhaammdhavtmaja-vandygra vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara, the son ofr Mdhava, who is the best among those wor-thy of adoration. He is famous as the essence ofall erudition, and is ornamented with the gem ca-lledpre. (2)

apra-karu-pra-puritnta-mano-hradamsad rsa-rasmoda vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara, who isalways absorbed in the bliss of rasa that arisesfrom the sporting of rKa, and whose mindis like a lake full of unlimited compassion. (3)

sakh-gaa-gadhyaka-madhumatydi-sakulamvndvane rsa-rata vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who isalways absorbed in the sporting pastimes of rKa in Vndvana with large crowds of go-

ps such as Madhumati, the chief of a group ofsakhs. (4)

divya-sad-gua-mikya-peikdi-manoharamvndvana-kal-ntha vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who isexpert in the arts forms that are unique to Vn-

dvana. He captivates peoples eyes and mindslike a jewel-box of rubies that are his divine andvirtuous qualities. (5)

gaurga-ghatbhva-bhva-nirysa-bhvitamkaru-varu-dhra vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara whose na-ture is that of an ocean full of compassion, andwhose mind is soaked in the nectarine mood ofintense closeness to rGaurga. (6)

krtid-krtida nitya nitynanda-vivarddhanamraslaya rasdhra vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who gi-ves fame to Krtid, who always incrementsNitynandas bliss and is both the receptacle aswell as shelter of rasa. (7)

puarka-prema-vidy-vidyotitayamasma-gua-sampra vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who is fullof unlimited good qualities and whose mind isilluminated by the mantra that givespre andknowledge, received from Puarka Vidynid-hi. (8)

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rvsptatama gha murri-gupta-guptakamvandye vaojjvala-kara vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who makeshis praiseworthy lineage illustrious, who is thehidden treasure of Murri Gupta and who is thereceptacle of rvsas intenseprti. (9)

ivnanda-priya-guru nayannanda-vanditamuddha-kcana-gaurga vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara whose bo-dily color is like that of pure gold, to whom Na-yannanda pays obeisances and who is the much

beloved guru of ivnanda. (10)

gaurga-bhakta-vndena rjita paramojjvalamrmnanda-rasmoda vande rdh-gaddharam

I pay obeisances to Rdh-Gaddhara who de-lights in the rasa of Rmnanda, whose supreme

beauty shines brilliantly and who is always su-rrounded by the devotees of rGaurga. (11)

rla-gaddharasyeda padyahdya manoharam

ya pahen niyata bhaktysa premni pramiled dhruvam (12)

He who always reads with devotion this pleasantand charming poetry about rla Gaddhara will

quickly obtain the treasure of Gauraspre. (12)

SOmE VERSES ON R RDhposted by New r Harids Nivs

svm nihantu vihasantu pura sapatnyobhartur bhajantu gurava pitara ca lajjm

etvat yadi kalaki kula tathsturmnuje mama tanotu manonurgam

May My husband chastise Me.May My co-wives laugh at Me in My presence,And may the parents and elders of My husbandsuer embarrassment because of Me.If, in this way, disgrace comes to My clan, thenso be it.(I care not.)But may My hearts aection for the younger bro-ther of Balarma ever increase.

hre virati samasta-viaya-grme nivtti

par nsgre nayana yad etadapara yac caikatna manamauna cedam ida ca nyam akhila

yad vivam bhti tetad bry sakhi yogin kim asi bho

ki viyoginy api

(O Rdh!)You have lost interest in eating,You have aained supreme detachment from allwordly objects,Your eyes have become focused on the tip of Yournose,

And Your mind has aained concentration.You have undertaken a pledge of silence,And the whole world appears to You like a void.So tell us, O friend,Are You ayogin or are You a viyogin?*yogin means female ascetic while viyoginmeans one pining for her separated lover.

asys tpam aha mukunda kathaymyedas te katha

padminy sarasa dala vinihita

yasy satpe hdi |dau uyati sakucaty anu tata

cratvam padyatepacn murmurat dadhad

dahati ca vsvadhta ikh ||356||

How can I relate to You, O Mukunda, the agonyof the deer-eyed One,Who clasps a bunch of blooming lotuses againstHer agonized heart.Drying up at rst, the owers wither away, andare then reduced to powder.Aer that they begin to crackle as they burn in there of agony that She releases with Her breaths.

--taken fro mahrjjs Padyval, translated by Gau-rav Raina, lokas 175, 238 and 357, all by Anonyous

uttam-bhakti-sudh-lahara free monthly magazine published by

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issue 4, page 6 mRrekHkfDrlq/kkygjh