Existem basicamente 3 tipos de Monistas (não-dualistas):
1 - o Monista que está em Śānta Rasa, os Brahmavadis. Estão satisfeitos com a realização do Brahman. Respeitam o aspecto pessoal do Senhor mas não estão interessados e servi-Lo pessoalmente.
2 - o Monista que está em Śānta Bhakti Rasa. É o Monista que realiza o Brahman, mas também aprecia e serve a forma pessoal do Senhor. Possuem a realização do aspecto impessoal mas também servem o aspecto pessoal.
São os não-dualistas ... dualistas ;)
Exemplo de Śānta Rasa Bhaktas são os 4 Kumāras que inauguraram uma Sampradaya Vaisnava e Śukadeva Gosvāmī, o recitador do Srimad Bhagavatam.
bhavet kadācit kutrāpi nanda-sūnoḥ kṛpā-bharaḥ |
prathamaṁ jñāna-niṣṭho’pi so’traiva ratim udvahet ||BRS 3.1.43||
“If Kṛṣṇa is merciful to someone previously fixed in jñāna, that śānta-bhakta becomes elevated in rati for Kṛṣṇa.”
tat-kāruṇya-ślathībhūta-jñāna-saṁskāra-santatiḥ |
eṣa bhakti-rasānanda-nipuṇaḥ syād yathā śukaḥ ||BRS 3.1.45||
“As in the case of Śukadeva, impressions of jñāna will slaken by the mercy of the Lord, and the person will attain the perfection of bliss in bhakti-rasa.”
3 - o Monista seguidor de Śaṅkarācārya. Não reconhece a forma pessoal eterna da Verdade Absoluta. (Mayavadi)
Em relação a Śānta-bhakti-rasa:
Śānta-bhakti-rasa é descrito no Bhakti-rasāmṛta-sindhu (3.1.4–6):
tatra śānta-bhakti-rasaḥ—
vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ |
sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ ||BRS 3.1.4||
"Quando śānta-rati (atracção neutra) existe continuamente (sthāyī-bhāva) e é misturado com a emoção extática (vibhāva) de apreciar a forma e passatempos do Senhor, e quando o devoto aprecia essa posição neutra, isto é chamado de śānta-bhakti-rasa."
prāyaḥ svasukha-jātīyaṁ sukhaṁ syād atra yoginām |
kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśam ayaṁ sukham ||BRS 3.1.5||
"Geralmente estes praticantes em śānta-bhakti-rasa possuem a felicidade do Brahman impessoal, percebendo-O como a causa de tudo. No entanto, esta felicidade impessoal é diluída, ao passo que a felicidade relacionada ao Senhor com forma e qualidades é intensa."
Então sem dúvida com Srila Prabhupada não é um Śānta Rasa Bhakta não faz muito sentido sua Murti com Jnana Mudra. Not that it couldn't be done. Because Srila Prabhupada also explains that the Absolute Truth is divided into 3. Brahman, Paramatma and Bhagavan.
"students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision." (SB 1.2.11)
Se fossemos fazer uma Murti de Sukadeva Gosvami ou dos 4 Kumaras então sim faria sentido, pois são Śānta Rasa Bhaktas.
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There are basically 3 types of Monists (non-dualists):
1 - the Monist who is in Śānta Rasa, the Brahmavadis. They are satisfied with the realization of Brahman. They respect the personal aspect of the Lord but are not interested in serving Him personally.
2 - the Monist who is in Śānta Bhakti Rasa. It is the Monist who realizes Brahman, but also appreciates and serves the personal form of the Lord. They have the realization of the impersonal aspect but they also serve the personal aspect.
They are the non-dualists ... dualists !!!
Examples of Śānta Rasa Bhaktas are the 4 Kumāras who inaugurated a Vaisnava Sampradaya and Śukadeva Gosvāmī, the reciter of Srimad Bhagavatam.
bhavet kadācit kutrāpi nanda-sūnoḥ kṛpā-bharaḥ |
prathamaṁ jñāna-niṣṭho'pi so'traiva ratim udvahet ||BRS 3.1.43||
"If Kṛṣṇa is merciful to someone previously fixed in jñāna, that śānta-bhakta becomes elevated in rati for Kṛṣṇa."
tat-kāruṇya-ślathībhūta-jñāna-saṁskāra-santatiḥ |
eṣa bhakti-rasānanda-nipuṇaḥ syād yathā śukaḥ ||BRS 3.1.45||
"As in the case of Śukadeva, impressions of jñāna will slaken by the mercy of the Lord, and the person will attain the perfection of bliss in bhakti-rasa."
3 - the Monist follower of Śaṅkaracārya. He does not recognize the eternal personal form of the Absolute Truth. (Mayavadi)
Regarding Śānta-bhakti-rasa:
Śānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4–6):
tatra śānta-bhakti-rasaḥ—
vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ |
sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ ||BRS 3.1.4||
"When śānta-rati (neutral attraction) exists continuously (sthāyī-bhāva) and is mixed with the ecstatic emotion (vibhāva) of enjoying the Lord's form and pastimes, and when the devotee enjoys this neutral position, this is called śānta-bhakti-rasa."
prāyaḥ svasukha-jātīyaṁ sukhaṁ syād atra yoginām |
kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśam ayaṁ sukham ||BRS 3.1.5||
"Generally these practitioners possess the happiness of impersonal Brahman, realizing it as the cause of everything. However, such impersonal happiness is
dilute, whereas the happiness related to the Lord with form and qualities is intense."
So no doubt Srila Prabhupada is not a Śānta Rasa Bhakta and a Murti of him with Jnana Mudra doesn't make much sense. Not that it couldn't be done. Because Srila Prabhupada also explains that the Absolute Truth is divided into 3. Brahman, Paramatma and Bhagavan.
"students of either of the above schools sometimes argue in favor of their own respective realization, but those who are perfect seers of the Absolute Truth know well that the above three features of the one Absolute Truth are different perspective views seen from different angles of vision." (SB 1.2.11)
If we were to do a Murti of Sukadeva Gosvami or the 4 Kumaras then it would make sense, as they are Śānta Rasa Bhaktas.
As you can see I said the 4 Kumāras inaugurated a Vaisnava Sampradaya and Śukadeva Gosvāmī is the reciter of Srimad Bhagavatam.
Yes, the 4 Kumaras, Sukadeva Gosvami and Bilvamangala are in Madhurya.
But at the same time, they are quoted by Srila Rupa Gosvami in the First Wave in the Western Ocean of Śrī Bhakti-rasāmṛtasindhu concerning śānta-bhakti-rasa.
Why?
Because the Monist who is in Śānta Bhakti Rasa is the Monist who realizes Brahman, but also appreciates and serves the personal form of the Lord. They have the realization of the impersonal aspect but they also serve the personal aspect.
They are the non-dualists ... dualists !!!
atha śāntāḥ —
śāntāḥ syuḥ kṛṣṇa-tat-preṣṭha-kāruṇyena ratiṁ gatāḥ |
ātmārāmās tadīyādhva-baddha-śraddhāś ca tāpasāḥ ||BRS 3.1.11||
“The śānta-bhaktas are of two types: the ātmārāmas who have attained rati for Kṛṣṇa due to the mercy of Kṛṣṇa and His dear devotees, and the performers of austerities who have developed firm faith in the path of bhakti (also by the mercy of the devotees).”
atha ātmārāmāḥ —
ātmārāmās tu sanaka-sananda-mukhā matāḥ |
prādhānyāt sanakādīnāṁ rūpaṁ bhaktiś ca kathyate ||BRS 3.1.12|
“The sages headed by Sanaka and Sananda are considered ātmārāmas. Because Sanaka and the other Kumāras are the main ātmārāma-śāntabhaktas, their forms and bhakti will now be described.”
But although the 4 kumaras, Sukadeva Gosvami and Bilvamangala Thakura are classified as Santa Rasa Bhaktas in BRS, they are also in Madhurya. Santa Rasa Bhaktas has the realization of the impersonal aspect and at the same time they serve the personal aspect of the Absolute Truth.
Srila Rupa Gosvami in BRS:
yathā bilvamaṅgaloktiḥ —
advaita-vīthī-pathikair upāsyāḥ
svānanda-siṁhāsana-labdha-dīkṣāḥ |
śaṭhena kenāpi vayaṁ haṭhena
dāsī-kṛtā gopa-vadhū-viṭena ||BRS 3.1.44||
In the words of Bilvamaṅgala:
“Though I was respected by the followers of jñāna and worshiped by them on the throne of realizing the bliss of Brahman, I was forcibly made into a female servant (dāsī) by the crafty boyfriend of the cowherd women.”
Yes, externally Sukadeva Gosvami and the 4 Kumaras act as Jnanis by walking naked or with Kaupina alone and have Brahman realization, but internally they also worship the personal form of the Lord and so they are classified by Srila Rupa Gosvami as Santa Rasa Bhaktas.
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Lord Nārāyaṇa is the supportive ālambana of the śanta rasa sentiment.
Examples are:
In Śanta rasa, the Four Kumāras are foremost.
Śukadeva
Bilvāmaṅgala
Sarvabhauma
They attained Brahmān through jñana but rejected brahmānanda (fundir-se mo brahman) for bhakti (devotional service).
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<It is not the proper destination of the soul, no svarupa is given there. So how is such a condition to be considered santa rasa?>
"how is it that the jiva can stay contented in the state of sayujya-mukti since there is no conception of serving the Lord in that state of existence?
Answer by Dr Satyanarayana: Just being within His effulgence is service. Just as if you decorate the temple with a flower, then the flower is doing service. So being within brahmajyoti is service, and there is no difference between Krsna and Brahman – vadanti tat tattva-vidah.
Or you can understand that his svarupa has the potential to do seva, but he is not doing seva. Just as if you have a servant and he is sleeping, so you do not say that he is not a servant because he is not doing seva. Although he is sleeping, his identity is still that of a servant. So svarupa is the potential, and that potential may be active or inactive. In our conditioned state also, we do not serve, yet our svarupa is dasa."
<what is the destination of the paramatma-realized yogi?>
the other 4 kinds of liberation in Vaikuntha
<what is the destination of the brahman-realized jnanis>
brahman in sayujya mukti
<Catusana and Sukadeva Goswami ... are these sadhaka rupa also eternal, spiritual forms, for the service of the Lord's srsti-lila?>
We can say that. These personalities are capable of taking multiple forms at the same time.
The 4 Kumaras have the form of children, but they are also said to have a form in Madhurya. Sukadeva is said to be the Suka parrot and also to have a form in Madhurya. Bilvamangala has a Dasi form. Sarvabhauma is Brhaspati according to Gaura Ganoddesa Dipika.
4 Kumaras, Sukadeva, Bilvamangala
and Sarvabhauma, they all attained Brahman through Jnana but rejected Brahmananda (merge into Brahman) for Bhakti (devotional service).
