1 - Vipralambha (separation) - Sambhoga (union) and Sri Caitanya Mahaprabhu:
We often hear that Vipralambha exceeds Sambhoga.
But this simply means that Vipralambha intensifies Sambhoga.
We can not think of separation without also think of the concept of union.
One does not make sense without the other.
Srila Prabhupada explains that although Sri Caitanya was experiencing separation and has taught this mood, also felt and cultivated He had found Krsna.
"Caitanya Mahaprabhu was absorbed in thoughts of Krsna and His pastimes. His state of mind brought Him the atmosphere of Vrndavana and Govardhana Hill, and thus He enjoyed the transcendental bliss of separation and meeting."
(Srila Prabhupada - Sri Caitanya Caritamrta Madhya 2.9)
2 - Vipralambha and Sambhoga in Sadhana stage:
Worship with Vipralambha humor does not mean that there is no Sambhoga.
In fact, begins with Sambhoga and then after Vipralambha and then Sambhoga and then Vipralambha ...
How to feel separation if there was not union before?
It is not possible to worship only cultivating Vipralambha or only Sambhoga. But the two aspects will be cultivated.
The union occurs by hearing the Holy Name and pastimes of Krsna. This generates a "hunger" for more contact with a specific form of Divinity. Greed (Lobha).
Lobha is a greed to serve in a specific Rasa. When Lobha awakes, then Vipralambha intensifies.
One thing is yo feel separation from God. Another is to feel separation of a specific relationship with Krsna and the specific type of service you want to provide.
Examples:
"O Sasi-mukhi (moon-faced girl)! O Devi (goddess)! When will I make a bed of Jasmine-flowers for You in the cottage in Madananandada-kunja (the grove which gives joy to Cupid) which has beautiful gates and erotic vermilion pictures hanging in it, hung with garlands made of various flowers surrounded by humming bees?"
(Srila Raghunatha Dasa Gosvami in Sri Vilapa Kusumanjali 71)
"This maidservant (Bhaktivinoda Thakura) has a complexion just like lightning, and she is wearing a Sari which has star like decorations all over it. My name is Kamala Manjari. Eternally appearing to be only twelve-and-a-half years of age, I always live within the abode of Svananda-sukhada-kunja.
When will this maidservant thus attain such complete spiritual perfection, living by the banks of Sri Radha-kunda?"
(Srila Bhaktivinoda Thakura in the song 8 Siddhi Lalasa from Gita Mala)
Here Srila Raghunatha Dasa Gosvami and Srila Bhaktivinoda Thakura are giving an example of how a Sadhaka should aim to serve and how to meditate on such a service on separation and union.
Because Sri Caitanya was always burning in the fire of separation, He only calmed when His personal associates recited the Rasa Sastra and chanted the Maha Mantra.
The Sadhaka cultivates this mood of separation. And how does he/she calm this separation? By Sambhoga.
Sambhoga of hearing the Holy Name, hearing the pastimes of Krsna, by absorbing into inner meditation in his/her service in Krsna Lila.
And then back to feel separation because not yet reached the perfection of his/her Sadhana.
And so his/her Sadhana is always between Sambhoga and Vipralambha.
To point out that although there is union and separation in other Rasas, Vipralambha and Sambhoga refer exclusively to Madhurya Rasa.
"Even if Krsna is not physically present, the devotee’s constant absorption in the affairs of Krsna makes Him always present.”
(Srila Prabhupada - Sri Caitanya Caritamrta Madhya 13.155)
3 - Vipralambha and Sambhoga in the perfect stage:
When the Sadhaka attains success, in the eternal pastimes, in some times of the day Krsna will be present and others absent.
And so the devotee feel unity in separation and separation in unity.
Daily in the eternal pastimes, just before dawn, and after a festive night without His superiors knowing, Krsna and Radha (and all the Sakhis and Manjaris) have to separate and return to their respective homes.
"Radharani laments thus:
"Lalita! You led Me to believe that when I met with Krsna I would be drowned in the ambrosial ocean of His loving embrace.
By this allurement you led Me from My home and then immediately brought Me back.
What sin have I committed that has kept Me from this sea of nectar?
O Sakhi! We just watched the sun setting in the western sky and now it's already about to rise above the eastern mountains.
Has the nighttime become imaginary like a flower growing in the sky?
Sakhi! My ears, tongue and eyes have been afflicted by the intense fever of constant longing. But fie upon them a hundred times over, for today they don't allow Me to drink even a drop of the nectar of Syamasundara's sweet voice, sweet lips or sweet form."
Lalita replied, "Radha! Last night, Your union with Krsna caused You to study the Nirveda-paddhati.*
Now, in separation from Him, You recite it again by cursing Yourself.
Being with Acyuta caused You to taste the sweetness of His words, lips and form, but Your separation now tortures You like a deadly poison."
Overwhelmed by love, Vrsabhanavi Sri Radha was not able to understand Lalita's words.
Hoping to see the lord of Her heart again in Her dreams, Srimati lay down in bed and fell asleep."
(Krsna Bhavanamrtam 2.76-80)
* Because this paddhati (guide book or manual) transgresses the codes of Dharma, it is called Nirveda, or outside of the Vedas. In reference to meet hidden overnight.
"Sometimes we hear devotees express that since service in separation is "higher" they shouldn't aspire to go back to Godhead, and be with Krsna, but just want to stay here in the material world and serve the sankirtana mission.
Here the sastric evidence how separation IS hankering for Krsna, and how sambhoga or union with Krsna, nourishes the periods of separation, making them more intense emotionally.
Raganuga sadhana is practice stage and it is defined by hankering for a specific relationship with Krsna. Far from being wrong, it is precisely what must be done. It's incredible how wrong we got it- something we think shouldn't be done, actually must be done. It must be done at the practice or sadhana stage. Devotion starts with hoping, praying and desiring it." (Niscala Devi Dasi)
So the idea that we shouldn't aspire for a specific relantionship during the Sadhana stage is completely wrong.
"Separation IS hankering for Krsna."
Thank you.
It's important to understand that states such as vipralambha are not something that sadhakas can experience. Only one at the stage of prema can experience that type of separation, as exemplified by Lord Caitanya. These are emotions only available to premi-bhaktas, not sadhakas.
Therefore, the separation experienced by sadhakas is based on their growing awareness of their desired relationship with Krsna and their separation from that desired reality. It is meant to increase their desires for that relationship.
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******* the vipralambha of the sadhakas is only up to purva raga. and sambhoga is only hearing lila katha of sri krsna and/or meditating in a specific rasa and internal service which the sadhaka aims. there is not "real" vipralambha (only up to purva raga) and not "real" sambhoga because the sadhaka has never experienced meeting with Krishna.*******
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Vipralambha, love in separation, expresses itself in four varieties: purva-raga, mana, prema-vaicittya, and pravasa.
Purva-raga is the separation lovers feel before they actually meet and formally acknowledge their love for one another.
Mana is the separation that occurs when lovers quarrel with one another.
Prema-vaicittya is the feeling of separation that occurs when lovers are in the presence of one another yet fear impending separation.
Pravasa is the separation that occurs when lovers are separated by distance and time.
Commenting on the seventh verse of Siksastakam in his Bhajana-rahasya, Thakura Bhaktivinoda writes that the sign of one’s having attained the sadhya of nama-sankirtana is that one worships in the mood of separation. Similarly, Sri Brhad-bhagavatamrta states that the real sign of prema is that one performs sankirtana in the agony of separation.
Thakura Bhaktivinoda emphasizes meditating on lilas involving purva-raga or pravasa in the cultivation of prema, as Mahaprabhu does in this verse of Siksastakam. However, he also points out that devotees who have attained prema but have not yet left this world and taken birth in Krishna’s prakata-lila are only capable of fully experiencing purva-raga. The reason for this is that while purva-raga can be experienced by hearing about Krishna, seeing his picture, or visualizing him in meditation, the other three types of separation fully manifest only after having met Krishna personally and having experienced the intensification of one’s sthayi-bhava that takes place in Krishna’s prakata-lila.
Srila Bhaktivinoda Thakur further comments:
It is essential for the sadhaka jivas to cultivate only the mood of vipralambha, and because they have never experienced meeting with Krishna, their vipralambha will come only in the category of purva raga. But without having ever met with Krishna, how can they experience separation in purva raga from Him?
By hearing the lila-katha of Shri Krishna from others, purva raga is awakened. This was the case with the dvija-patnis as well as the ladies of Mathura previous to Krishna’s arrival there. Rukmini also had never seen Krishna, but by hearing about Him from Shri Narada, purva raga arose within her heart. Thus she became exceedingly anxious to meet with Krishna. Similarly, by hearing from the guru and Vaishnavas or by reading the shastras, the jivas may have purva raga vipralambha awakened within their hearts.
The jivas have qualification only up to this extent because they have never experienced meeting with Krishna. Therefore, the other types of vipralambha such as mana and pravasa are not possible for them. ·
Separation (viraha) is said to be of ten kinds: (1) cinta (anxious consideration), (2) jagarana (sleeplessness), (3) udvega (agitation), (4) tanava krishata (emaciation of the body), (5) malinangata (discoloring of the limbs of the body), (6) pralapa (incoherent speech), (7) vyadhi (being stricken with a tormenting ailment), (8) unmada (madness), (9) moha (bewilderment), and (10) mrityu (death) or murccha (unconsciousness).
Shri Chaitanya Caritamrita (Antya Lila 20.40-41):
udvege divasa na jaya, kshana haila yuga-sam
varshara megha-praya ashru varshe nayana
govinda virahe shunya haila tribhuvana
tushanale pode-jena na jaya jivana
Shri Chaitanya Mahaprabhu, absorbed in intense feelings of separation in the ecstacy of mahabhava, speaks as follows:
“Hey sakhi! On account of agitation caused by separation from the son of Maharaja Nanda, I am unable to tolerate the passing of time. Each and every moment appears to be like an entire millenium (yuga). Tears are flowing incessantly from my eyes just like torrents of rain from the clouds. Now I simply can not tolerate separation from Govinda. This entire universe appears as if void. My body is always burning in the fire of separation as if my limbs had been bound by straw and set ablaze. Yet I remain alive. What am I to do now?”
Sneha which is possessed of an intense longing is called raga. Thereby, upon the appearance of raga, even a moment’s separation is intolerable, whereas in meeting, great sorrow appears like happiness. The complete opposite of this situation is found in separation (i.e. great happiness becomes a source of unbearable distress). This raga causes its worshipable object to be experienced as eternally fresh, and being ever increasingly fresh itself, it is transformed into anuraga.
Upon the appearance of anuraga, the sentiment, exchanged between lover and beloved, of having been brought under one another’s control is tremendously increased. Prema Vaicitrya (variegated love) is a division of vipralambha which comes in anuraga.
It begins to manifest as the desire to take birth as inanimate objects (aprani) that are connected to Shri Krishna (an example of this is Shrimati Radharani’s desire to take birth as a bamboo rod so that She could become a bamboo rod flute and thus drink the nectar of Shri Krishna’s lips). Another aspect of prema vaicitrya is that, even though separated from Shri Krishna, the beloved begins to see Krishna everywhere, as if He were directly before Her.
When anuraga becomes matchless and filled with astonishment, it obtains a state of complete madness (unmada) and is called mahabhava. In the state of mahabhava, when the devotee is in the Lord’s association, even a moment’s obstruction in seeing the Lord due to the blinking of the eyes is intolerable. Similarly, a day of Brahma (a kalpa) appears to be but a moment. Conversely, when the devotee is separated from the Lord, even a moment appears to be like an entire kalpa. In the state of mahabhava, both in union and in separation, the sattvika bhavas, sancari bhavas and other symptoms of ecstacy are displayed to their fullest extent.
From Ujjvala-nilamani:
There is no separation at all of the Vraja women from Kṛṣṇa, who eternally enjoys in the forests of Vṛndāvana with pastimes like the rāsa dance. From the Padma Purāna, Pātālakhanḍa, Mathurā-mahātmya: There Kṛṣṇa plays in the association of the cows, cowherds and gopīs. UN, 15.186-187
From Jīva Gosvāmī’s commentary:
Having described the separation of Kṛṣṇa and his associates, the author now speaks in order to dispel the unhappiness of that situation. Separation is the special feature of the pastimes on earth. Verse 186 describes the special nature of the aprakaṭa pastimes, where the pastimes of enjoyment are continuous. The word vṛndāraṇye refers to the aprakaṭa place.
The scriptural proof is given in verse 187. Kṛṣṇa plays with the cows, cowherds and gopīs. The present tense is used to indicate the continuous nature of these acts. As with the previous verse, a distinction from the prakaṭa pastimes on earth is established. Without that distinction, the events could not take place eternally. Because the meaning of scripture cannot be denied, in these pastimes the acintya-śakti enables these two types to take place.
…Therefore, after great separation, finally there must be a description of meeting. This should be without any interference. If there is happiness in a particular expansion, that happiness should not disappear, like the elephant bathing and again becoming dirty. Unresolved separation is not the method of prema, but rather would be a sign that Kṛṣṇa is interested in His own happiness, because He disregards His dear devotees.
What to speak of Kṛṣṇa’s dear devotees, even material rasa texts say, na vinā vipralambhena: joy does not exist without separation. (Sarasvatī-kanthābharaṇa 5.52) There is agreement that separation exists for the perfection of union. Following from this, union without obstacles should be the final result of many separations. Ujjvala-nīlamaṇi and other works like Nāṭaka-candrikā, and types of worship as well, taking shelter of the parkaṭa manifestations, show this understanding. The agreement of Śukadeva and others in this is also clear.
From Viśvanātha Cakravartī’s commentary:
The associates in the aprakaṭa Mathurā pastimes know that Kṛṣṇa is in Mathurā and not in Vraja, and similarly the associates in Vraja think that Kṛṣṇa is playing in Vraja and Kaṁsa is in Mathurā. The inhabitants of Dvārakā also think in this way. Kṛṣṇa simultaneously exists eternally in Vraja, Mathurā and Dvārakā with his associates in unlimited forms, with separate consciousness in each place, though He has only one body. This is the conclusion.
"Separation is the special feature of the pastimes on earth."
Yes, in aprakaṭa pastimes in the spiritual world Kṛṣṇa doesn't leave Vraja.
Rādhā and Kṛṣṇa only separated by a few hours of the day in the course of the aṣṭa-kālīya-nitya-līlā.
Krishna never takes even one step out of Vrindavana. Those manifestations of Krishna outside Vrindavana, in Mathura, Dvaraka etc., are plenary expansions of Krishna. Krishna who appears in Mathura as the son of Devaki is understood to be Vaasudeva Krishna, one of the four `catur-vyuha' expansions (Krishna's first expansion is Balaram who then expands into the catur-vyuha viz. Vaasudeva, Sankarsana, Pradyumna and Aniruddha. From the catur-vyuha emanate all other expansions come.)
Our acharyas explain how this Vaasudeva-Krishna then transcendentally merged into the body of Yasoda-nandana Krishna, when Vasudeva brought Him to Vrindavana in the dead of the night. Even within Vrindavana, the pastimes of killing demons were not performed by `svayam-bhagavan' Krishna, but by this portion of Vaasudeva Krishna. When Krishna apparently left for Mathura with Akrura, it was Vaasudeva Krishna who departed, while `svayam bhagavan' Krishna entered the Yamuna and into the hearts of the
residents of Vrindavana and remained there inconspicuous as the Vrajavasis were relishing Krishna's association in the highest ecstasy of love in separation.
The general narration we find is that Krishna never performed the pastime of again `returning back' to Vrindavana from Dvaraka. However, the selected following quotes from Srila Jiva Goswami's Sankalpa Kalpa-druma indicate the scriptural references that indicate otherwise. Other of our vaisnava acarya's indicate a similar conclusion, again based upon similar scriptural references. You will find one of these references in
the BBT's purport to SB 10.78.16, which clearly indicates with ref. to Padma Purana that Krishna entered Vrndavan after killing Dantavakra.
In addition, the residents of Vrindavana had the opportunity to meet Him during the solar eclipse at Kurukshetra. At that time the gopis, being unable to bear seeing their beloved Krishna in royal attire and surrounded by royal paraphernalia, wanted to take Him back to the forests of Vrindavana. In that mood they started pulling His chariot. Ratha yatra
signifies this attempt by the gopis to bring Krishna back to Vrindavana.
SRILA JIVA GOSWAMI'S SANKALPA KALPADRUMA: PART ONE
260. ...whose words "I never leave Vrndavana" may be interpreted in two ways: either "I am always present in Vrndavana, even when it seems I have left" or "If somehow I leave Vrndavana I always quickly return"...
276. When Lord Krishna assumed a different form and went to the city of the Yadavas, His original form was visible only to the people in the glorious village of Vraja. O mind, please always think of that form of the gopa Krishna.
SRILA JIVA GOSWAMI'S SANKALPA KALPADRUMA: PART ONE
Chapter One: Janmadi Lila. Lord Krishna's Birth and other Pastimes
12. Sri Krishna, the son of Nanda, who, although He hides from the Vedic rituals and is not in the Vedic mantras, does happily appear before some persons in this world....
226. ...who returned to Vraja, as the people of Dvaraka explained in the prayer recorded in SB 1.11.9...("O lotus-eyed Lord, whenever You go away to Mathura, Vrndavana or Hastinapura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun.")
227. ...who grants His auspicious presence to the people of Vraja eternally, as is described in the Padma Purana, Uttara Khanda...
228. ...who, staying in Vraja, assumed another form and went to Dvaraka, this action clearly recorded in the scriptures...
229. ...about who Uddhava said "Krishna will very soon return to Vraja" (in SB 10.46.34), who must have returned to Vraja, for otherwise Uddhava would have spoken a lie...
257. ...who said in the Brhad Gautamiya Tantra "I, the Supreme Personality of Godhead, the master of all the demigods, never leave the forest of Vrndavana...
258. ...who said in the Brhad Gautamiya Tantra "Millennium after millennium I appear in Vrndavana and then again I disappear, Vrndavana cannot be seen with material eyes"...
260. ...whose words "I never leave Vrndavana" may be interpreted in two ways: either "I am always present in Vrndavana, even when it seems I have left" or "If somehow I leave Vrndavana I always quickly return"...
261. ...who eternally stays in His two cities (Mathura and Dvaraka) as SB 10.1.28 explains "The city and district of Mathura are very intimately connected with Krishna, for Lord Krishna resides there eternally"
266. ...killed Dantavakra on the open road, and then returned to live in Vraja. King Nanda and the other people of Vraja went to Him like hungry cakora birds gazing at the moon.
267. Seeing His father and the people of Vraja were withered and dry from not having seen Him, Lord Krishna splashed them all with the nectar of His presence. Pretending to stand with the hairs of their bodies erect, the trees that were the cowherd people again and again sprouted new shoots of joy.
268. Then Lord Krishna, showing the same features as before, approached the doe-eyed gopis. Wondering whether Lord Krishna had actually come before them, the gopis were bewildered, not bewildered, and bewildered again, moment after moment.
269. As He entered Vraja the people offered arati to Him with many jewels, showered Him with flowers, called out "Jai! Jai!" and greeted Him with auspicious words.
270. Pleasing them with graceful and humble words, Lord Krishna gave His association to the people of Vraja. Then, to shower His mother with happiness, He quickly entered His home.
271. For a long time He pleased her. Then, with her permission He lay down on a splendid bed and, surrounded by all His friends, slept at night.
272. Rising from bed, glorious Krishna brought great happiness to His eternal friends. His lotus face blossoming with happiness, He began a great festival of nectar for the bumblebee eyes of His friends.
273. Day after day the people of Vraja loved Krishna with a love greater than before. Day after day they saw that Krishna's handsomeness was greater than they had seen before.
274. Yearning to see King Nanda after some days, Lord Krishna took Rohini, Uddhava, and many others and quickly went by chariot to Vraja.
275. Goddess Yogamaya created a Deity form of Krishna. The beautiful-eyed gopis who yearned to marry Krishna worshipped that Deity with the honey of their passionate love.
276. When Lord Krishna assumed a different form and went to the city of the Yadavas, His original form was visible only to the people in the glorious village of Vraja. O mind, please always think of that form of the gopa Krishna.
Why did Krishna never visit to Vrindavan again?
The reason is due to the effect of a curse that Sridama had given to Radharani. As per that curse Radharani had to experience one hundred years of separation from Her beloved Krishna.
When hundreds years were over the effect of curse was gone. So Shri Krishna meets Radharani again at a religious place where the residents of Vraj and the yadavas had gathered to perform some worships. In the Mahabharat it happens in a place named Prabhasa, in this purana the place has been referred to as Siddhashrama.
So Shri Krishna actually met Radharani again after the hundred years of separation was over.
Q. How can Lord Sri Krishna ever leave Srimati Radharani?
This is a transcendentally wonderful question! Actually, Krishna never leaves Srimati Radharani. It only appears to be so. When Krishna left Vrindavan to go to Mathura, He entered into the hearts and into the minds of all the devotees in Vrindavan, and in this way Krishna never left them even for a moment. That form of Krishna which went to Mathura was Vasudev Krishna, as was exhibited by the pastime envisioned by Akrura, as he was bathing in the Yamuna river in transit to Mathura.
Srila Prabhupada writes in the Krishna book ch.46,
“When Krishna was starting for Mathura on the chariot driven by Akrura and the gopis were blocking the way, Krishna assured them that He was coming back just after finishing His business in Mathura. He told them not to be overwhelmed and in this way pacified them. But when He failed to come back with Nanda Maharaja, it appeared that He either cheated them or could not keep His promise. Expert devotees, however, have decided that Krishna was neither a cheater nor a breaker of promises. Krishna, in His original identity, returned with Nanda Maharaja and stayed with the gopis and mother Yashoda in His bhava expansion. Krishna and Balarama remained in Mathura not in Their original forms but in Their expansions as Vasudeva and Sankarsana. The real Krishna and Balarama were in Vrindavan in Their bhava manifestation, whereas in Mathura They appeared in the prabhava and vaibhava expansions. This is the expert opinion of advanced devotees of Krishna. Externally, however, They were absent from Vrindavan.”
(Krishna book, Ch.47),
“My dear gopis, in order to increase your superexcellent love for Me, I have purposely separated Myself from you. I have done this so that you may be in constant meditation on Me.”
When Gosvamis lived in Vrindavana they were searching for Krishna, crying, “Where are You, Krishna? O gopis, where are You? Where are You, Shrimati Radharani?” They never said, “We have now seen Radha and Krishna and therefore our mission is fulfilled.” Their mission remained always unfulfilled; they never met Radha and Krishna.....THEY MET trougt separation.
http://www.purebhakti.com/teachers/bhakti-discourses-mainmenu-61/19-discourses-2000/205-why-did-krishna-not-return.html
Jagannatha Ratha Yatra. Krishhna. The only reason I’m in Dwaraka and Mathura is to satisfy the desires of the Yadus. For their pleasure. But my heart is in Vrindavan. My pleasure is in Vrindavan.
Krishna when he marries Rukmini, Satyabhama and other wives, he does it in the Visnu duty form. But the highest of all is Radharani in his heart. Others are all by association with Visnu duty form. There is also another story where Rukmini repeatedly questions Krishna as to why he keeps exclaiming Radhe Radhe in his dreams.
it is said that Lord Krishna never leaves Vrindavana, as established by Sanatan Gosvami in Vaishnava-toshani. Rupa Gosvami in Laghu-bhagavatamrita and then by Jiva Gosvami in Krishna Sandarbha and Gopala Champu.
visvanatha cakravarti in his commentary on the tenth canto explains that, in one form that remained invisible to others, krsna returned from mathura, and, in another form which was visible to all, he remained in mathura and then went to dvaraka. by his acintya sakti krsna also had the inhabitants of vraja appear in invisible forms to reunite with him when he returned to vraja. when krsna returned visibly after killing dantavakra, the invisible and visible forms merged.
visvanatha cakravarti in his commentary on the tenth canto explains that, in one form that remained invisible to others, krsna returned from mathura, and, in another form which was visible to all, he remained in mathura and then went to dvaraka. by his acintya sakti krsna also had the inhabitants of vraja appear in invisible forms to reunite with him when he returned to vraja. when krsna returned visibly after killing dantavakra, the invisible and visible forms merged.
E assim, Krsna nunca deixa Vrndavana. Primeiro fica no coração dos Vrajavasis. Então, depois de três meses retorna de uma forma invisível para uma forma também invisível dos Vrajavasis e por fim retorna muito tempo depois fisicamente após matar Dantavakra.
Laghu Bhagavatamrta 1.5.461 com comentário de Visvanatha Cakravarti.
1 - Vipralambha (separação) - Sambhoga (união) e Śrī Caitanya Mahāprabhu:
Muitas vezes ouvimos que Vipralambha é superior a Sambhoga.
Mas isto simplesmente significa que Vipralambha intensifica Sambhoga.
Não podemos pensar em separação sem também pensarmos no conceito de união.
Um não faz sentido sem o outro.
Śrīla Prabhupāda explica que embora Śrī Caitanya estivesse a experimentar separação e tenha ensinado este humor, também sentia e cultivava que tinha encontrado Kṛṣṇa.
"Caitanya Mahāprabhu estava absorto em pensamentos de Kṛṣṇa e Seus passatempos. Seu estado mental trouxe-O para a atmosfera de Vṛndāvana e da Colina de Govardhana, e assim Ele desfrutou de bem aventurança transcendental em separação e união."
(Śrīla Prabhupāda - Śrī Caitanya Caritāmṛta Madhya 2.9)
2 - Vipralambha e Sambhoga na fase de Sādhana:
Adorar no humor de Vipralambha não significa que não há Sambhoga.
De facto, começa com Sambhoga e então depois Vipralambha e depois Sambhoga e depois Vipralambha ...
Como sentir separação se antes não houve união?
Não é possivel adorar cultivando somente Vipralambha ou então somente Sambhoga. Mas os dois aspectos serão cultivados.
A união ocorre por ouvir o Santo Nome e os passatempos de Kṛṣṇa. Isto gera uma "fome" de mais contacto com uma forma específica da Divindade. Uma ansiedade (Lobha).
Lobha é a ansiedade por servir numa Rasa especifica. Quando Lobha desperta, então Vipralambha intensifica.
Uma coisa é você sentir separação de Deus. Outra é você sentir separação de uma relação especifica com Kṛṣṇa e o tipo de serviço específico que você quer prestar.
Exemplos:
"Ó Śaśi-mukhi (menina com rosto de lua)! Ó Devī! Quando irei fazer-Te uma cama de flores de jasmim numa casinha de campo no Madanānandada-kuñja (o bosque que dá alegria a Cupido), o qual tem belos portões e imagens eróticas penduradas feitas com pigmento vermelho, bem como guirlandas suspensas elaboradas com diferentes flores cercadas pelo zumbido de abelhas?"
(Śrīla Raghunātha Dāsa Gosvāmī no Śrī Vilāpa Kusumāñjali 71)
"A compleição desta serva (Bhaktivinoda Ṭhākura) será brilhante, minhas roupas terão estrelas, meu nome será Kamala Mañjarī, minha idade eterna será de doze anos e meio e eu viverei em Svānanda-sukhada-kuñja.
Quando esta serva atingirá tal perfeição espiritual completa, vivendo nas margens do Śrī Rādhā-kuṇḍa?"
(Śrīla Bhaktivinoda Ṭhākura na canção 8 do Siddhi Lālasā no Gītā Mālā)
Aqui Śrīla Raghunātha Dāsa Gosvāmī e Śrīla Bhaktivinoda Ṭhākura estão a dar um exemplo de como um Sādhaka deve almejar servir e como deve meditar em tal serviço em separação e união.
Porque Śrī Caitanya estava sempre a queimar neste fogo da separação, só acalmava um pouco quando Seus associados pessoais recitavam os Rasa Śāstras e cantavam o Mahā Mantra.
O Sādhaka cultiva este humor de separação. E como ele aplaca e ameniza esta separação? Por experimentar Sambhoga.
Sambhoga de ouvir o Santo Nome, ouvir os passatempos de Kṛṣṇa, por absorver-se em meditação interna no seu serviço em Kṛṣṇa Līlā.
E depois volta a sentir separação por ainda não ter alcançado a perfeição de seu Sādhana.
E assim seu Sādhana fica sempre entre Sambhoga e Vipralambha.
De salientar que embora exista união e separação em outras Rasas, Vipralambha e Sambhoga referem-se exclusivamente a Mādhurya Rasa.
"Mesmo Kṛṣṇa não estando fisicamente presente, a constante absorção por parte do devoto nos assuntos relacionados com Kṛṣṇa faz com que Ele esteja sempre presente."
(Śrīla Prabhupāda - Śrī Caitanya Caritāmṛta Madhya 13.155)
3 - Vipralambha e Sambhoga na fase perfeita:
Quando o Sādhaka alcança o êxito, nos passatempos eternos em alguns momentos do dia Kṛṣṇa estará presente e em outros ausente. E assim o devoto(a) sentirá união na separação e separação na união.
Diariamente nos passatempos eternos, um pouco antes de amanhecer, e depois de uma noite festiva sem que Seus superiores saibam, Kṛṣṇa e Rādhā (e todas as Sakhīs e Mañjarīs) tem que se separar e voltar para suas respectivas casas.
"Śrīmatī Rādhārāṇī lamenta assim:
"Lalitā! Fizeste-Me acreditar que quando Eu encontrasse com Kṛṣṇa Eu me afogaria no oceano ambrosial do Seu abraço amoroso.
Com este aliciamento levaste-Me de minha casa, e em seguida, imediatamente trouxeste-Me de volta.
Que pecado terei Eu cometido para me manter afastada deste mar de néctar?
Ó Sakhī! Nós acabamos de assistir o pôr do sol no céu ocidental e agora ele já está prestes a subir acima das montanhas do leste.
O período da noite tornou-se imaginário como uma flor que cresce no céu?
Sakhī! Meus ouvidos, língua e olhos foram atingidos pela febre intensa do desejo constante. Mas verifique-os cem vezes mais, porque hoje eles não permitem-Me beber sequer uma gota do néctar da voz doce, lábios doces ou forma doce de Śyāmasundara."
Lalitā respondeu: "Rādhā! Ontem à noite, Tua união com Kṛṣṇa levou-Te a estudar o Nirveda-paddhatiḥ*.
Agora, ao estar separada dEle, novamente recitas o Paddhatiḥ amaldiçoando-Te a Ti mesma.
Estar com Acyuta fez-Te saborear a doçura de Suas palavras, lábios e forma, mas agora a Tua separação tortura-Te como um veneno mortal."
Oprimida pelo amor, Vārṣabhānavī Śrī Rādhā não foi capaz de entender as palavras de Lalitā.
Na esperança de, nos Seus sonhos, novamente ver o Senhor de Seu coração, Śrīmatī deitou-se na cama e adormeceu."
(Kṛṣṇa-bhāvanāmṛta - 2.76-80)
* Paddhatiḥ (manual)
Nirveda (actos que transgridem os códigos de Dharma). Numa referência a encontrar-se as escondidas durante a noite.
"Às vezes ouvimos alguns devotos expressarem que desde que o serviço em separação é "superior", não devemos aspirar voltar ao Supremo, e estar com Krsna, mas simplesmente deve-se querer ficar aqui neste mundo material e servir a missão institucional.
Aqui a evidência Sastrica mostra como a separação é desejar estar com Krsna, e como Sambhoga ou união com Krsna nutre os períodos de separação, tornando-os mais intensos emocionalmente." (Niscala)
Portanto, a ideia de que não devemos aspirar por um relação específica durante a fase de Sadhana é completamente errado.
"Separação é desejar estar com Krsna."
Em inglês acima, ESTÁ MAIS COMPLETO.
