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sábado, 20 de junho de 2015

Manjari Bhava é o que Sri Caitanya veio trazer

E o mais importante, Sri Caitanya veio trazer o que antes ninguém havia trazido Manjari Bhava.

The Vallabha sampradaya emphasizes vatsalya rasa and gopi bhava following the gopi Candravali, whereas the Gaudiya sampradaya follows gopi bhava with emphasis on Sri Radha. It seems that Vallabha, with the blessing of Caitanya Mahaprabhu, provides a more direct channel to vatsalya prema than the Gaudiya sampradaya does, as he also does for certain types of gopi bhava other than Radha-dasyam. In Krishna lila Candravali and Radha are competitors in service to Sri Krishna.

As for dasya bhakti (servitorship), in Vraja this emotion is tinged with sakhya (friendship). At least it is much different than the dasya bhakti of Vaikuntha. Thus it is sometimes said that Vraja prema begins with sakhya. The Gaudiya sampradaya emphasizes sakhya and madhurya, and a type of sakhya that is tinged with madhurya (priyanarma sakha) has been emphasized over the other varieties of sakhya rati.

In the pre-Caitanya era there was a cult of sakhī-bhāva (love for Kṛṣṇa as a participating amorous consort) preached by great devotees like the poet Jayadeva, Caṇḍīdāsa, Vidyāpati, Bilvamaṅgala and others, but the mañjarī-bhāva-sādhanā, the personal and exclusive service of Śrī Rādhā, was a new gift, introduced by Śrī Gaurasundara and the ācāryas who took shelter of His lotus feet

Sakhi-bhava is found in the Nimbarka sampradaya. Vatsalya bhava is found in the Vallabha sampradaya. Sakhya and dasya are also mentioned in these raga marg lineages. But manjari bhava is found only in the Gaudiya sampradaya. No one else knows anything about it. They could not find it in Srimad Bhagavatam. Thus manjari-bhava is the unique gift of Mahaprabhu.


Where is the term “mañjarī-bhāva” defined or mentioned in the works of the Goswāmīs or their important disciples and contemporaries? Is it anywhere in Bhakti-rasāmṛta-sindhu? No. Is it anywhere in Bhakti-sandarbha? Not as far as I know.

The three types who follow the prāṇa-sakhīs (principal mañjarīs) with more affection for Rādhā become situated eternally as nitya-sakhīs (mañjarīs) with more affection for Rādhā. UN, 8.137, Commentary

 VCT’s Ujjvala-nilamani-kirana, where he identifies the nitya-sakhis as manjaris (which is also stated/confirmed in other books) and the prana-sakhis as the principal manjaris. 

Śrī Viśvanātha Cakravarti mentions mañjari bhāva sādhana in his commentary on Bhakti Rasāmṛta Sindhu 1.2.295 (sādhana bhakti chapter) : siddha-rūpeṇa mānasī-sevā srī-rādhā-lalitā-visākhā-śrī-rūpa-mañjary-ādīnāṁ anusāreṇa kartavyā 'Serving with the siddha deha means mental service which must be rendered in the wake of Śrī-Rādhā, Lalitā, Visākhā, Rūpa-Mañjarī and others."

but if it were not important, not bona fide, and it does not even exist, then the ācāryas would not have mentioned it either in an ocean of books like Ujjvala Nīlamaṇi, Rādhā-Kṛṣṇa Gaṇoddeśa Dīpikā, Vilāpa Kusumāñjali, Saṅkalpa Kalpadruma, Prema Bhakti Candrikā, Utkalikā vallarī, Govinda Līlāmṛta, Kṛṣṇa Bhāvanāmṛta, Rādhā Rasa Sudhānidhi, Vṛndāvana Mahimāmṛta etc

Here is a poem by Gopinath Basak that I really like. It has been buzzing in my head lately--

--o)0(o--

We are Radha's dasis
olo ! AmarA rAiera dAsI !
AmarA rAiera dAsI AmarA rAiera sevA bhAlovAsi 

Listen everyone! We are Radha's dasis !
We are Radha's dasis
and we love to serve Radharani.

rAi jokhon je bhAve thAke AmarA ghire basi
rAi kAndile AmarA kAndi hAsile AmarA hAsi 

Wherever Radha is, in whatever mood she is,
we gather around her.
If she cries, we cry;
If she laughs, we laugh.

rAi zyAmake bhAlovAse tAi AmarA-o bhAlovAsi
rAi Anugatye zyAma sevA kori dekhe rAi boRo ullAsI 

Radha loves Shyam, so we love Shyam, too.
When she sees that we serve him 
according to her directions,
she becomes very enthusiastic.

rAi zyAma-nAma bhAlovAse tAi AmarA nAme piyAsI
rAi sukhe nAma kori bale sei bhAlovAse kAlozazI

Radha loves Shyam's name, 
so that makes us thirst for it.
And because we sing his name for Radha, 
she loves him even more.

rAiera mukhe kRSNa-kathA zuni’ mora soba divAnizi
rAiera kathA kRSNa-mukhe zuni’ AmarA hoi ullAsI

Day and night, we all listen 
to Radha speak about Krishna.
And when we hear Krishna speak about Radha, 
that gives us great joy.

rAiera nAma-TI sAra kore zyAma bAjAya mohana vaMzI
rAiera nAme vAMzI rava zuni’ AmarA hoi udAsI

Shyam plays Radha's name, the essence of life, 
as the enchanting tune on his flute.
When we hear Radha's name in the flute song,
we forget everything else in our lives.

rAiera prati apUrva pirIti koren go kAlo-zazI
rAiera prIti dekhe poRechi zyAmera premera phAMsi

The black moon Krishna has 
incomparable love for Radha.
And seeing the love she has for him, 
we have fallen into the net of love for Shyam.

rAiera nAme AmarA mAnI kRSNete hoi udAsI
rAi milile zyAmera sane morA kori mizAmizi

We swell with pride at hearing Radha's name,
but we are indifferent to Krishna.
Then only time we will mix with Shyam 
is when she meets with him.

morA rAiera dAsI bole kRSNa kato-i vA hoy ullAsI
rAiera kRSNa bole hoi morA sadA-i zyAma pratyAzI

Krishna becomes so joyful 
when he learns that we are devoted to Radha.
We always think of Krishna 
because we know that he belongs to her.

rAiera sane kRSNa milana boRo-i bhAlovAsi
yugala premera sevA niye sadA modera bhAlovAsA-vAsi 

We really love to see 
Krishna meet with Radha.
Our only joy, our happiness, comes from serving 
the Divine Couple in ecstatic love.

And this, Gopidustji, is where we differ from Iskcon and Gaudiya Math philosophy. Narottam Das Thakur, whose Prema-bhakti-candrika is probably the most important book in Gaudiya Vaishnavism after the Chaitanya Charitamrita (maybe even more important, because it's so condensed and thus shorter and more widespread), writes: 

sAdhane bhAvibe jAhA -- siddha dehe pAibe tAhA
pakvApakva mAtra ei vicAra

What you meditate on in your spiritual practices is what you will attain in your spiritual body. The only difference is that one is an unripe state, the other is ripe.

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