Se for o caso de um praticante estar fixo por exemplo em Sakhya, com sua Rasa cristalizada em Sakhya. Ok. É provável que isto já tenha começado de outras vidas. Nenhum problema.
De um modo geral, a Rasa não está fixa e cristalizada (Sthayi) e assim a maioria daqueles que se aproximam do Vaisnavismo Gaudiya irão inclinar-se para Madhurya devido a forte influência deste humor.
Mas se o praticante estiver atraído por exemplo por Sakhya (ou outra Rasa qualquer). Ok. Cultiva isto até chegar em Prema e recebe um Svarupa de amigo (Sakha). Óptimo !!! Tenta encontrar associação neste humor dentro do Vaisnavismo Gaudiya. Embora seja muito raro por ser uma excepção. Mas está tudo bem. Cultiva isto !!!
MAS, por que tal praticante também é um devoto de Sri Caitanya e absorve-se profundamente nos passatempos internos de Sri Caitanya, também receberá um Svarupa de Manjari.
De brinde !!!
Porquê?
Por que os passatempos de Sri Caitanya Mahaprabhu são como Krsna exclusivamente no humor conjugal de Radha.
Múltiplos Svarupas - Svarupa-vyuha:
"Aqueles ocupados no serviço a Nityananda Prabhu e Advaita Acarya geralmente tem relacionamentos em amor paternal, fraternal, de servidão e neutralidade.
Quando tais devotos desenvolvem um grande apego a Sri Caitanya Mahaprabhu, eles também situam-se dentro do círculo íntimo de devotos em amor conjugal."
(Srila Bhaktisidhanta Sarasvati Anubhasya CC Adi 7-17)
"Outros devotos puros, que estão mais ou menos ligados a Sri Nityananda Prabhu e Advaita Prabhu, são atraídos por outros relacionamentos transcendentais, como o afecto paternal, a amizade e a servidão. Quando tais devotos estão muito ligados às actividades do Senhor Caitanya, eles imediatamente tornam-se devotos confidenciais em amor conjugal com o Senhor Supremo."
(Srila Prabhupada - Ensinamentos do Senhor Caitanya 17)
"Para apreciar muitas Lilas (e muitas formas diferentes de Rasa), Krsna exibe muitas formas Prakasa, cada uma com uma mentalidade separada. Além disso, cada forma Prakasa (em sua própria Lila Prakasa) não tem a menor idéia do que todas as Suas outras formas Prakasa estão a fazer.
Da mesma forma, como os Nitya Parikaras de Krsna são Seu Cid-sakti, eles também manifestam muitas formas Prakasa, cada uma com uma mentalidade separada.
Assim, como as várias formas Prakasa de um Bhakta servem nas várias Lilas Prakasa de Krsna, nenhuma destas formas Prakasa sabe o que todas as outras estão a fazer !!!"
(Sri Jiva Gosvami - Krsna Sandarbha – Anuccheda 156.8)
We can see that in the quotes from Srila Bhaktisiddhanta and Srila Prabhupada they do not mention the followers of Gadadhara Pandita. Why? Because the followers of Gadadhara Pandita are all in Madhurya Rasa.
CC Ādi 12.90 — All the followers of Gadādhara Paṇḍita are considered great devotees because they have Lord Śrī Caitanya Mahāprabhu as their life and soul.
CC Ādi 10, 11 and 12 describe the followers of Sri Caitanya, Sri Nityananda, Sri Advaita and Sri Gadhadara.
I'ts very interesting.
From what I can understand, Srila Bhaktisiddhanta and Srila Prabhupada explain that devotees of Nityananda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality and do not abandon these relationships but because they also have an intimate relationship with Sri Caitanya, and because Sri Caitanya (Sri Krsna) is exclusively in the conjugal mood of Radha, they have a form (Svarupa) to serve in Madhurya Rasa too.
Well, the quotes from Srila Bhaktisiddhanta and Srila Prabhupada are very clear. They do not speak only of Lord Nityananda Balarama. The quotes affirm that Sri Nityananda Balarama, Sri Advaita Acarya and all Their followers, although in other Rasas, because they have great attachment to Sri Caitanya, they at once become confidential devotees in conjugal love.
But of course, we know that during the Sadhana it is not possible to cultivate two different moods. This would lead to Rasabhasa.
However, upon attaining perfection, Siddha, the Jiva comes to have immeasurable power.
Nitya Siddha or Sadhana Siddha, both are Siddha.
And because during Sadhana, such a Jiva had great appreciation and attachment to Sri Caitanya, in His mission of Madhurya Rasa, such Jiva, although he has cultivated other Rasas, obtains by his/her own desire a Svarupa in Madhurya Rasa.
In such a situation there will be no Rasabhasa, as Sri Jiva Gosvami explains in the Sandarbhas, because a Svarupa (for example in Sakhya) has no idea what the other Svarupa (for example in Madhurya) is doing.
Balarama and Ananga Manjari can be together in a pastime without having Rasabhasa.
And there is not only the example of Balarama.
Vasudama Sakha and Sri Madana Manjari can be together in a pastime without having Rasabhasa. And many others.
So, upon reaching Siddhi, the Mukta-jiva can certainly be present in many places at once, participating in many Lilas and Rasas simultaneously, but like Sadhakas, it is already a full-time commitment to cultivate the development of a single mood.
This is how I understand it.
We can see that in the quotes from Srila Bhaktisiddhanta and Srila Prabhupada they do not mention the followers of Gadadhara Pandita. Why? Because the followers of Gadadhara Pandita are all in Madhurya Rasa.
CC Ādi 12.90 — All the followers of Gadādhara Paṇḍita are considered great devotees because they have Lord Śrī Caitanya Mahāprabhu as their life and soul.
CC Ādi 10, 11 and 12 describe the followers of Sri Caitanya, Sri Nityananda, Sri Advaita and Sri Gadhadara.
I'ts very interesting.
From what I can understand, Srila Bhaktisiddhanta and Srila Prabhupada explain that devotees of Nityananda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality and do not abandon these relationships but because they also have an intimate relationship with Sri Caitanya, and because Sri Caitanya (Sri Krsna) is exclusively in the conjugal mood of Radha, they have a form (Svarupa) to serve in Madhurya Rasa too.
Well, the quotes from Srila Bhaktisiddhanta and Srila Prabhupada are very clear. They do not speak only of Lord Nityananda Balarama. The quotes affirm that Sri Nityananda Balarama, Sri Advaita Acarya and all Their followers, although in other Rasas, because they have great attachment to Sri Caitanya, they at once become confidential devotees in conjugal love.
But of course, we know that during the Sadhana it is not possible to cultivate two different moods. This would lead to Rasabhasa.
However, upon attaining perfection, Siddha, the Jiva comes to have immeasurable power.
Nitya Siddha or Sadhana Siddha, both are Siddha.
And because during Sadhana, such a Jiva had great appreciation and attachment to Sri Caitanya, in His mission of Madhurya Rasa, such Jiva, although he has cultivated other Rasas, obtains by his/her own desire a Svarupa in Madhurya Rasa.
In such a situation there will be no Rasabhasa, as Sri Jiva Gosvami explains in the Sandarbhas, because a Svarupa (for example in Sakhya) has no idea what the other Svarupa (for example in Madhurya) is doing.
Balarama and Ananga Manjari can be together in a pastime without having Rasabhasa.
And there is not only the example of Balarama.
Vasudama Sakha and Sri Madana Manjari can be together in a pastime without having Rasabhasa. And many others.
So, upon reaching Siddhi, the Mukta-jiva can certainly be present in many places at once, participating in many Lilas and Rasas simultaneously, but like Sadhakas, it is already a full-time commitment to cultivate the development of a single mood.
This is how I understand it.
If it is the case for a practitioner to be fixed for example in Sakhya, with the Rasa crystallized in Sakhya. Okay. It's probably already started from other lives. No problem.
In general, the Rasa is not fixed and crystallized (Sthayi) and so, most of those who approach Gaudiya Vaisnavism will lean towards Madhurya due to the strong influence of this mood.
But if the practitioner is attracted for example by Sakhya (or some other Rasa). Okay. He cultivates this until reach Prema and receive a friend Svarupa (Sakha). Great !!! Try to find association in this mood within Gaudiya Vaisnavism. Although it is very rare for being an exception. But its alright. Cultivate this !!!
BUT, because such a practitioner is also a devotee of Sri Caitanya and absorbed deeply in the inner pastimes of Sri Caitanya, he will also receive a Manjari Svarupa.
It's a freebie !!!
Why?
Because the pastimes of Sri Caitanya Mahaprabhu are Krsna exclusively in the conjugal mood of Radha.
Multiple Svarupas - Svarupa-vyuha:
"Those who engage in the service of Lord Nityananda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Sri Caitanya Mahaprabhu, they too become situated within the intimate circle of devotees in conjugal love.”
(Srila Bhaktisidhanta Sarasvati Anubhasya CC Adi 7-17)
"Other pure devotees, who are more or less attached to Sri Nityananda Prabhu and Advaita Prabhu, are attracted by other transcendental relationships, such as parental affection, friendship and servitorship. When such devotees are very much attached to the activities of Lord Caitanya, they at once become confidential devotees in conjugal love with the Supreme Lord."
(Srila Prabhupada - Teachings of Lord Caitanya 17)
"In order to relish many Lilas ( and many different forms of Rasa ) Krsna displays many Prakasa forms, each having a separate mentality. Moreover, each Prakasa form (in its own Lila Prakasa ) hasn’t a clue about what all of His other Prakasa forms are doing.
Yet similarly, because Krsna’s Nitya Parikaras are His Cid-sakti, they also manifest many Prakasa forms, each having a separate mentality. So as a Bhakta’s various Prakasa forms serve in Krsna’s various Lila Prakasa, none of those Prakasa forms know about what all of the others are doing either !!!"
(Sri Jiva Gosvami - Krsna Sandarbha – Anuccheda 156.8)
