quinta-feira, 28 de maio de 2015

Sistema estruturado de Raganuga Sadhana no Srimad Bhagavatam

Sistema estruturado de Raganuga Sadhana no Srimad Bhagavatam:

"Babaji: It is said in Srimad-Bhagavatam (7.1.30-31):

kamad dvesad bhayat snehad 
yatha bhaktyesvare manah 
avesya tad-agham hitva 
bahavas tad-gatim gatah 

gopyah kamad bhayat kamso 

dvesac caidyadayo nrpah 
sambandhad vrsnayah snehad 
yuyam bhaktya vayam vibho

"Many people have attained the Supreme by complete absorption of the mind in devotion through lusty desires (kama), envy (dvesa), fear (bhaya), or affection (sneha), and by giving up the faulty aspects of those sentiments. The gopis have attained the Supreme by fixing their minds on Krsna through kama; Kamsa by bhaya; Sisupala and other kings by dvesa; the Yadus by family relationships (sambandha); you (the Pandavas) by affection (sneha); and we sages (Narada and other rsis) by bhakti."

Six principles are mentioned here, namely, kama (lust), bhaya (fear), dvesa (envy), sambandha (family relationship), sneha (affection), and bhakti (devotion). Two of these  bhaya (fear) and dvesa (envy) should not be imitated because they are unfavorable sentiments. Now, there are two kinds of sneha. 

The first is associated with sakhya-bhava and is included in vaidhi-bhakti. The second kind is related to prema and has no application in the field of sadhana. Therefore, sneha has no place in the practice of raganugasadhana- bhakti.

The words bhaktya vayam (in the sloka 7.1.31) mean that we Narada and other sages have attained the Supreme by bhakti. The word bhakti here should be understood to mean vaidhi-bhakti, and may refer either to the vaidhi-bhakti practices of the sages such as Narada, or to devotion mixed with jnana. The words tad-gatim gatah mean that many people have attained the Supreme. 

It is important to have a clear understanding of this sentence. A single ray of sunlight (kirana) and the sun itself are one and the same substance (vastu). Similarly, brahma and Krsna are also one and the same substance; brahma is simply Krsnas bodily effulgence. The jnani bhaktas merge into that brahma existence, and so do Krsnas enemies when He has personally killed them. 

Some of them obtain sarupyabhasa (a semblance of sarupya, or having a form similar to Bhagavans) and remain immersed in the bliss of brahma. According to the Brahmanda Purana, they stay in Siddhaloka, the liberated world beyond the material world.

Two kinds of jivas reside in Siddhaloka: those who have attained perfection through the cultivation of knowledge (jnana-siddha), and asuras who have been killed by Sri Bhagavan. Amongst these jnana-siddhas, some who are extremely fortunate become the asraya of raga (abode of attachment for Krsna), and they worship His lotus feet and thus obtain the ultimate aim of krsna-prema. In this way, they gain entry into the group of Krsnas dear associates.

As the sunrays and the sun are considered one substance, similarly there is no difference between Krsnas bodily effulgence known as brahma and Krsna Himself. The words, tad-gatim mean attaining tat, i.e., Krsna (krsna-gati). The jnanis and the asuras achieve sayujya-mukti and both attain brahma, which is the rays of Krsnas effulgence (krsna-kirana). The suddha-bhaktas develop prema, and attain service to Krsna, who is the root of all existence. 

Now, by removing bhaya, dvesa, sneha, and bhakti from the above- mentioned list of six characteristics, we are left with kama and sambandha. Therefore, kama and sambandha are the only bhavas that are applicable in raga-marga. Thus, there are two types of ragamayi bhakti: kama-rupa and sambandha-rupa." 

(Jaiva Dharma)