martes, 20 de abril de 2010

Mahābhāva (example from Ujjvala)

Jiva Goswami’s interpretation of
mahābhāva is confirmed in his reading of Rupa Goswami’s example:

rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramāt
yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam |
citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare
bhūyobhir nava-rāga-hiṅgula-bharaiḥ śṛṅgāra-kāruḥ kṛtī ||

The God of Love is a great craftsman: he has taken the lac of Radha's soul and yours, and melted them together with his perspiring heat. O king of the elephants in the groves of Govardhan! He has joined your souls together and washed away any sense you had of difference between you.

Then, in order to paint the inner chambers of the universal mansion, he added yet more vermilion color to the mix. (UN 14.155)

There's a double meaning to this verse that is very difficult to convey.

The idea is that the God of Love is an artist who has joined Radha and Krishna's souls. The metaphor is that the artist is mixing paints in lac, adding vermilion to it so that he can paint the inside of the mansion of the universe. He has to melt the hard lac before he can add color to it.

Similarly, Radha and Krishna's hearts are like lac. Placing them in the fire of love (sveda
means perspiration, which evokes actual lovemaking), and melts them together. Then he adds the red color (anurañj is the same verb that anurāga is derived from) with the "new vermilion red colored dye" (nava-rāga-hiṅgula-bharaiḥ).

This brings the ideas of both rāga and anurāga into the picture, as Jiva did with his interpretation of mahabhava. Still, the idea of yāvad-āśraya-vṛtti, that this love of Radha and Krishna extends into the universe is found in the words harmyodare--painting inside the belly of the universe. This is the way Vishwanath interpreted the mahābhāva definition--that this love expands to envelope everyone within the three worlds.


Now think: This is Rupa Goswami's vision. As he climbs the ladder of sthayi bhavas, going deeper and deeper into the deepest manifestations of Radha's love, he returns to a cosmological thought. Every living entity is an āśraya, a center of emotion and feeling, which is always outwardly directed. In Radha and Krishna, that emotion finds perfect mutuality, the ideal state of love, perfect harmony between two souls united in love.

That desire, the desire for that state of perfect, transcendent love, is what lies not only at the heart of every living being, making rasa itself possible, but it is the very essence of the universe.

Now, listen: Even the materialistic person, the demon, according to Bhagavad-Gita says the world has no other cause but desire.
kim anyat kāma-haitukam. But Rupa Goswami's vision is so delightful. He sees desire itself as an expansion of Radha and Krishna, coloring all the paintings that make up this artistic universal creation, whose God is now the Navina Madana.

I say, "This is the way I want to see the universe."

Radhe Radhe!!


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