Chapter 3: Ushaji's Birth (Bhaktimati Usha Bahenji's Birth Anniversaary:30th July,2026)

Saint Usha ji At the Age of Eight

There is never a lack of saints in this world. They appear for the well-being of mankind. Often God sends His close ones for giving direction to devotees hungering for Him. Whatever these personages say is seconded by the shastras and their acts form the essence of scriptures.Their speech in simple dialect is followed by the bhaktas and their characters, manners and dispositions abound with the pride of religious devotion.

Government College, Lahore

Shri Manmohan Swarup Bhatnagar was the only son of his father, Vishnu Swarup,a tehsildar of Muzaffar Nagar. His sister was married and living with her son at that time. There was no financial constraint since his father had a government job with British Rule. Manmohan Swarup went to Lahore for acquiring higher education.

Later he returned to Ambala after his studies. In spite of accolades and interacting with people impressed by western civilization, he had implicit faith in Indian culture. Manmohan ji was passionate about reading the shastras.

Narrating Shri Krishna's Lila

Thereafter Shri Manmohan got married to Shyama ji, daughter of an affluent man of Sikandarabad,Bulandshahr. Her life also abounded with the bhakti bhava. Living in Ambala Cantonment with his mother and wife, a spiritual scene was predominant in the house. Shyama ji had great interest in going for darshan to the temple and listening to sermons of saints and kathas of the shastras and puranas. Manmohan ji narrated several divine lilas to Shyama ji when she was carrying Usha Bahenji.They had a great impact on the child, just like the tale of penetrating the chakravyuh had on Abhimanyu when he was in his mother's womb.

Sanatan Dharma Mandir, Ambala Cantt

At present Manmohan ji was residing in a lane next to the Bengali Muhallah, near the Sanatan Dharm Temple. It was not a very modern house but had all the basic amenities. In the courtyard some flowers were planted for offering to Thakurji (svarupa of Lord Krishna). A tulsi plant was resplendent at one end. Shyama i did tulsi pujan and kept vratas with conviction. Another family of bhaktas lived nearby and the two families interacted religiously.

Peacoks Danced in Joyous Abandon

In this manner the year 1925 began. The fragrant spring scene of Chaitra (first month lunar of the Hindu year March-April) gradually vanished and the summer season stepped in. In Asarh (fourth month of the Hindu year, June to July) nature changed its course yet again. Fatigued, it stretched out its legs and darkness shaded the clouds. Summer retreated and welcomed the rainy season. The cuckoos sang, enchanted peacocks danced in joyous abandon and deer skipped about in enchantment.

Swings Were Hung Up on Trees

The month of Shravan took over now. Dense clouds gathered,swings were put up on trees and young girls, dressed in brightly coloured finery, frolicked with tinkling anklets. The clouds had rained heavily since morning on the ashtami of shukla paksha and winds blew at full blast. A wave of delight overwhelmed family members, relatives and dear ones. At midday, a girl child was born precisely at six minutes past one.

A distinctive joyous scene prevailed as she was the first girl child. Bells began ringing instinctively at the neighbour's house. Congratulations poured in from all over. Pleased and excited, various sorts of people dropped in. Some of them whispered that it would have been far better if it was a boy. But Manmohan ji's enthusiasm never encouraged such baseless comments.

Songs were sung and loads of sweetmeats distributed generously. Such enthused exultation at the birth of a girl child was a rare spectacle. Possibly, the entire scene had been destined earlier by the Supreme Being.

Her horoscope was made and the configuration of planets left everyone stupefied. Jupiter signified topmost education, sun meant absolute fame, the moon implied abundance of religious devotion and Saturn pointed towards renunciation. It was an unprecedented combination.

The infant girl wept inconsolably on birth. People said that she was steeped in bliss from where she had come and separation from her earlier joy hurt her. Her fair-complexion, large eyes, high forehead, beautiful nose, budding cheeks and curly hair invariably attracted everyone.

Maa Kali Temple, Ambala

Several religious observances were adopted for her long life. Her grandmother had pujan done at the Ma Kali Temple in Ambala and she made her wear the Ma's prasadi garment to avert the evil eye. It is believed that the instant she was clad in the cloth,the infant's complexion became dark but she retained a certain charm. Her inner bhava, love flowing towards the Lord, which gushed forth later on was apparent. It touched everyone's heart and drew them to her.

Chapter 2: The Current Scene (Bhaktimati Usha Bahenji's Birth Anniversary:30th July,2026)

Revered Usha Bahenji was born on 30th of July, 1925. The political scene was not particularly comforting at that time. The British were ruling India since long. Mahatma Gandhi, Pandit Jawaharlal Nehru, Gopal Krishna Gokhale and other national leaders were doing intense propaganda and satyagraha against British Rule. In Punjab, initially Lala Hardyal and later Lala Lajpat Rai, Bhagat Singh and Sukhdev were working towards independence. The common people of Punjab had not yet forgotten the carnage at Jallianwala Bagh.

 

The Gandhian Era

The era was considered to be overly Gandhian. The ideals of non-cooperation and non-violence which he upheld were admired by everyone. They were confronted at some places but due to the absence of any other alternative, Mahatma Gandhi became the leader of both moderates and extremists in the political arena.

Shri Manmohanji (Ushaji's father) was a staunch nationalist. Burning foreign goods, opposing and non-cooperating with the British Sarkar was deeply-rooted in him. With the passage of time this mindset had a certain impact on Bahenji's life.

There was a sense of antagonism against some conventional norms on the social front but an increased aversion could be seen now due to the influence of western civilization. Several dignitaries had joined hands with the British for their self-interest. Those well-versed in the English language began to weigh Hindu social customs, religion, customs and tradition on the scale of reasoning. This sparked off social and religious movements.

The Brahmo Samaj

The Brahmo Samaj was involved in doing away with social malpractices and stopping Hindus from converting to Christianity. Its founders raised the slogan, 'Head towards the Vedas' and termed other religions to be baseless and hypocritical.

A Great Leader of the Samaj

There was propaganda of Prarthana Samaj in Maharashtra, which payed attention to the backward classes. The Dayal Singh Trust spread this concept in Punjab.

Shri Ramakrishna Paramahamsa & Vivekananada

The Ramakrishna Movement had begun in Bengal. Shri Ramakrishna Paramahamsa considered all religions as genuine. He believed in idol worship as the means of leading to the all powerful Supreme Being. Practicing sadhana of tantric, vaishnava and advaita, he soon became renowned as Paramahamsa.

Shri Vivekananda adopted his teachings. He argued that how could a certain religion which can not wipe a widow's tears and is unable to provide food to an orphan, be worthy of acceptance? The state of nirvikalpa samadhi of Paramahamsaji was imbibed by Swami Brahmananda (Rakhal) and Nag ji.This religion also aimed at reforming society.

The theosophical society was formed by western scholars particularly impressed by Indian culture. A German lady had laid its foundation. Its followers professed to achieve knowledge of God by spiritual ecstasy, direct intuition or special individual relations. They believed in the concept of previous birth and karma and were inspired by sankhya philosophy and the Upanishads.

Mrs Annie Besant

Mrs.Annie Besant abandoned Christianity and became well-versed with Indian culture. The founder of this society Madame Blavatski's strength was occult and not spirituality. However, Annie Besant became a Hindu and under her this movement led to a awakening in India. She lay the foundation of Central Hindu College affiliated to the Banaras Hindu University.

Indian culture and religion had such a great influence in all spheres that religious sentiments intensified even on opposition.The bhakti wave was at its crest in the 15th century.

Shri Chaitanya Mahaprabhu

Nimbarkacharya Maharaj had contributed in his own way to make religious devotion easily accessible for us. Shri Ramanujacharya had brought about invaluable change by propagating religion in the south.Mahaprabhu Vallabhacharya spread Krishna worship in entire India and most of his followers were from Gujarat and Rajasthan. Shri Chaitanya Mahaprabhu, chief exponent of the Gaudiya Vaishnava Movement in eastern India, surfaced with Krishna worship in Bengal. Several saints like Tulsidas and Kabir were born to propagate religion. To worship in the Vrindavana Rasa were Haridasji, Harivanshji and Goswami Vithalnthji. Surdasji as well as the asthachhap poets, Roopji, Sanatanji and Jeev Goswamiji composed several works on Krishna.

Saint Tukaram

The Alvars or Tamil Bhakti saints, had already begun the mass bhakti movement in the south. Devotees are certainly aware of Andal, a 10th century Tamil poet, revered as the only woman Alvar (saint) of Vaishnavism. Lord Vitthalnath enraptured great saints like Tukaram and Eknath in Maharashstra. Mira, a bhakti poet-saint and Rajput princess, whose disdain for her royal husband was more than matched by her love for Krishna, impacted the entire world. In the north Shri Guru Nanakji and other gurus called upon devotees to engage in worship through the word of God (Naam-japna).

Hindu Saint Poet Sant Surdas

A series of bhaktas-saints came to Vraja and began propagating religious devotion. Several religious texts were composed. Jayadeva's, 'Gita Govinda,' written in perfect and flawless classical Sanskrit, was the climax of romantic love poetry. At this end, the poetry of Chandidas, Shri Billavmangalji's 'Shri Krishna-Karnamrit' and Vidyapati's poems were truly inspiring. On the other front ashtachhaap and bhakti poets Surdas and Nand Das worked on the  widespread development of Krishna worship.

Swami Shri Haridas

Shri Vyasdevacharya ji's, Swami Haridasji and Harvanshji's compilation of padas became available. Shri Druvdas ji and his uncle Vrindavandas ji and several devotees wrote their experiences and published them. Shri Roop ji, Jeev ji, Prabodha Nand Saraswati and Vishwanath Chakravarti created many religious texts. In the meantime compositions like Shri Krishna-Karnamrit, Sur Sagar, Shri Radha-Sudhanidi, Vrindavan Shatak as well as Lalit-Madhav were penned and published.

Hanuman Prasad Poddar & Shri Radha Baba

Vrindavan remained the centre of all these sampradayas and consequently its importance escalated. Society was impressed by the gushing bhakti wave and voluminous repertoire of poetry.The next generation of bhaktas had Swami Ramteerth, Ramakrishna Paramhamsa, Vivekanandji, Udiya Baba, Gwariya Baba, Anandamayi Ma, Hari Baba, Gangeshwar Anand ji, Sharnanand ji, Hanuman Prasadji Poddar and Chakradhar Baba. The essence of that bhakti era invaded our hearts and is steeping us in the bhakti bhava even today.

Bhaktimati Usha Bahenji

Several great saints remained hidden from the public eye because of their unaffected simple lifestyle. Those with a pure heart were influenced by their persona. Ushaji was one such saint, also affected by the current scene but her disposition was independent. The sacredness apparent in her devotional practices, experiences and conduct inflamed the desire of the individuated soul for union with God. Her religious devotion did not violate the shastras but was free from the restraints and reasoning of the scriptures. 

.Those whom God accepts because of His loving tenderness come into contact with such saintly personages. They lead us to our ultimate destination which is union with Krishna. Bhava was sacrosanct for Ushaji. Bhava is understood as love flowing towards the Lord. 

Dark-hued Krishna is Waiting for Us

Spreading out both His arms Krishna is standing, waiting for us. Shyam Sunder is inviting us.The same dark-hued radiant Krishna, standing beneath a kadamba tree on the banks of the Yamuna, is gazing at us in astonishment from the thicket in front, waiting for us.

Chapter 1: Heading Towards Krishna's Madhurya (Pujya Usha Bahenji's Birth Anniversary:30th July,2026)

Madhurya, the Watchword of Shringara Bhakti

Consciousness is the essence of all living beings like birds and bees, trees and creepers. But in humans it has a slightly different identity as it is suffused with love, for which we must be grateful to the Supreme Being. Man is indebted to God for this particular concern of His but oblivious of how to go about expressing it.

On accepting that Krishna's hungering devotees are passionately drawn towards His madhurya, the watchword of bhakti shringara, a certain spirituality that can only arise by indulging in love, takes us to the very heart of the prema of Radha and Krishna. When Krishna bursts forth into our hearts, affecting all with a mysterious and sometimes terrifying rush of love, why should we wander in the jungles of knowledge and not roam in the garden of religious devotion instead.

Enraptured Cowherdesses Drawn by Krishna

The world of shringara rasa is not inaccessible. With mischief and spontaneity, tenderness and teasing, we find the dark-skinned Cowherd frolicking in the forested regions, market places, banks of the Yamuna and glades of Vraja where He plays the flute. The enraptured gopis, representing souls in search of salvation, long for their teasing, elusive and insistent paramour. If a bit of His secret or sudden love invades our hearts, life is filled with inspiration and delight.

The resonances of the gopikas' hungry for fulfillment of their love, is heard in the hearts of rasikas and bhaktas even as of today. Krishna is hungry too and is conceptualized as the god in need, as the ardent but often faithless Lover of the love-struck soul.

With His spirited antics Shyam Sundar placed the burden on one such sakhi Ushaji of His nij parikar (inner circle of attendants) who was very dear to Him. She was entrusted with the task of bringing us close to dark-hued Krishna.

You have also been a close sakhi of His but have forgotten this fact. By smarana, a concentrated internal practice of imaginative recollection by living through the countless legends of the playful dalliance of Radha and Krishna, you will be privileged to witness the sole Purusha, Krishna who is the divine exemplar and the Supreme Lover.

Bhaktimati Usha Bahenji

 Bhaktimati Usha Bahenji, the epitome of infinite love, came to alert us of the surrounding oblivion and gave it direction by bringing alive the concept of bhakti shringara. Above all, self-assured and dignified she was to show us the path of union with the Divine. No one could truly understand her.

An absolutely simple personality,she remained an unsolved enigma and distributed religious devotion with a generous hand. Several seekers could attain the ultimate reality because of her. The rush of shringara rasa made her a paradigm of the perennial quest of mankind for a divine and transcendental love, in accordance with the shastras.

Shri Shyama-Shyam

Playing her part, Ushaji of Vraja withdrew herself and returned from where she had come because she was much needed there. The high ideals she expounded during her lifespan are certainly worth adopting. She unveiled the cascading sweet prema of Shyama-Shyam. Usha Bahenji's ardent longing for the rasa-laden love of Krishna was pacified in the proximity and closeness of that very Krishna, the Supreme Lover.

By ecstatic and evocative expressions of love she steeped everyone in the Supreme Lover's rasa suffused with madhurya.