raganuga bhakti article 5
Ceux qui connaissent India comprendront mon probleme je tape sur un clavier anglais et on vient de m'installer un programme operateur francais....il n'y a plus une lettre a sa place ....la deuxieme partie de l'article sera donc en anglais
demain tout rentrera dans l'ordre merci
Rupa dit que l'on doit se souvenir de son cher krishna et de ses compagnons lorsqu'ils sont de même tempérament.
Il est recommendé de s'attacher aux narrations qui les concernent et toujours résider au Braj.
En regardant ce verset avec plus d'attention se souvenir de Krishna montre que BHAKTI est un processus mental basé sur smarana. Par cher Krishna on entend le plus cher de tous.
Des compagnons de tempérament similaire il s'agit de Sri Radha, la Reine de Vrindavan, de Lalita, Visakha, Rupa Manjari et les autres.
En regardant ce verset avec plus d'attention se souvenir de Krishna montre que BHAKTI est un processus mental basé sur smarana. Par cher Krishna on entend le plus cher de tous.
Des compagnons de tempérament similaire il s'agit de Sri Radha, la Reine de Vrindavan, de Lalita, Visakha, Rupa Manjari et les autres.
Et comment ce service doit il se pratiquer...
A la fois dans le corps physique et dans le corps spirituel avec une attitude semblable à celle des habitants du Dham et tout en désirant posseder les mêmes sentiments qu'eux.
“With the sadhaka-form” means in the present body, “with the siddha-form” means with one’s own desired, internally conceived body suitable for the direct service of Sri Krsna, “desiring to attain their feelings” means to take shelter of one’s most cherished associate of Sri Krsna and one’s desired Sri Radha, the beloved of Sri Krsna, being anxiously desirous to attain the passionate feelings they have.
“Service”, how is it done? It is described as being performed with either items collected mentally or items collected with the physical body. The nature of this service is described as “following the people of Vraja”. Following the residents of Vraja means to serve according to the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve according to the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.
The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:
“External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one’s own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana.”
The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron?
To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:
“In the siddha-form means in an internally thought, desired form suitable for His service.”
The chorus is slightly broken by Mukunda Gosvami, who states “manas-cintita”, “mentally thought” in the place of “antas-cintita”, “internally thought”. Furthermore, the word “abhista”, “desired”, reveals that we are speaking of something which is yet to be attained. The concept is further illuminated by Sri Narottama Das Thakura:
“Whatever you think of during your sadhana, you will attain in your siddha-body.
Such is the means on the path of raga.”
“The treasure I covet during my sadhana, I will attain in my siddha-body. It is merely a matter of its being ripe or raw.”
It naturally follows that one should integrate contemplation of the mood, activities and so forth of those who are siddha into one's practice of raganuga-sadhana.
“The characteristics of the siddha are what the sadhaka should make his sadhana.”
Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.
demain tout rentrera dans l'ordre merci
Rupa dit que l'on doit se souvenir de son cher krishna et de ses compagnons lorsqu'ils sont de même tempérament.
Il est recommendé de s'attacher aux narrations qui les concernent et toujours résider au Braj.
En regardant ce verset avec plus d'attention se souvenir de Krishna montre que BHAKTI est un processus mental basé sur smarana. Par cher Krishna on entend le plus cher de tous.
Des compagnons de tempérament similaire il s'agit de Sri Radha, la Reine de Vrindavan, de Lalita, Visakha, Rupa Manjari et les autres.
En regardant ce verset avec plus d'attention se souvenir de Krishna montre que BHAKTI est un processus mental basé sur smarana. Par cher Krishna on entend le plus cher de tous.
Des compagnons de tempérament similaire il s'agit de Sri Radha, la Reine de Vrindavan, de Lalita, Visakha, Rupa Manjari et les autres.
Et comment ce service doit il se pratiquer...
A la fois dans le corps physique et dans le corps spirituel avec une attitude semblable à celle des habitants du Dham et tout en désirant posseder les mêmes sentiments qu'eux.
“With the sadhaka-form” means in the present body, “with the siddha-form” means with one’s own desired, internally conceived body suitable for the direct service of Sri Krsna, “desiring to attain their feelings” means to take shelter of one’s most cherished associate of Sri Krsna and one’s desired Sri Radha, the beloved of Sri Krsna, being anxiously desirous to attain the passionate feelings they have.
“Service”, how is it done? It is described as being performed with either items collected mentally or items collected with the physical body. The nature of this service is described as “following the people of Vraja”. Following the residents of Vraja means to serve according to the model of Sri Rupa Gosvami and other residents of Vraja in the sadhaka-form and to serve according to the model of Sri Rupa Manjari and other residents of Vraja in the siddha-form.
The same is echoed, though more concicely, in an earlier work of Sri Krishna Das Kaviraja:
“External and internal, these are indeed the two sadhanas. Externally, in the sadhaka-form, one engages in hearing and chanting, and in the mind, in one’s own siddha-form, day and night one thinks of and serves Sri Krishna in Vrindavana.”
The meaning of the sadhaka-form is evident: it means the present physical body. However, the concept of siddha-form deserves further examination. How is one to serve in a siddha-form, if one has not attained perfection (siddhi)? After all, the siddha-devotee is the one who has attained prema, and this verse appears in a section describing sadhana-bhakti. Is this not an oxymoron?
To this, the commentators (Jiva Gosvami, Mukunda Gosvami and Visvanatha Cakravarti) answer in chorus:
“In the siddha-form means in an internally thought, desired form suitable for His service.”
The chorus is slightly broken by Mukunda Gosvami, who states “manas-cintita”, “mentally thought” in the place of “antas-cintita”, “internally thought”. Furthermore, the word “abhista”, “desired”, reveals that we are speaking of something which is yet to be attained. The concept is further illuminated by Sri Narottama Das Thakura:
“Whatever you think of during your sadhana, you will attain in your siddha-body.
Such is the means on the path of raga.”
“The treasure I covet during my sadhana, I will attain in my siddha-body. It is merely a matter of its being ripe or raw.”
It naturally follows that one should integrate contemplation of the mood, activities and so forth of those who are siddha into one's practice of raganuga-sadhana.
“The characteristics of the siddha are what the sadhaka should make his sadhana.”
Thus, both in the present body and in the internally contemplated siddha-form, one should follow the residents of Vraja, desiring feelings akin to theirs. The service in the present, physical body is further explained in the following verse.
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