Skip to main content

Text 97

Text 97

Text

Texto

‘rasābhāsa’ haya yadi ‘siddhānta-virodha’
sahite nā pāre prabhu, mane haya krodha
‘rasābhāsa’ haya yadi ‘siddhānta-virodha’
sahite nā pāre prabhu, mane haya krodha

Synonyms

Palabra por palabra

rasa-ābhāsa — overlapping of transcendental mellows; haya — there is; yadi — if; siddhānta-virodha — against the principles of the bhakti cult; sahite pāre — cannot tolerate; prabhu — Śrī Caitanya Mahāprabhu; mane — within the mind; haya — is; krodha — anger.

rasa-ābhāsa — superposición de melosidades trascendentales; haya — hay; yadi — si; siddhānta-virodha — contra los principios del culto del bhakti; sahite pāre — no puede tolerar; prabhu — Śrī Caitanya Mahāprabhu; mane — en la mente; haya — hay; krodha — enfado.

Translation

Traducción

If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry.

Śrī Caitanya Mahāprabhu no toleraba el menor indicio de superposición de melosidades trascendentales contraria a los principios del culto del bhakti, y Se enfadaba muchísimo.

Purport

Significado

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following definition of rasābhāsa from the Bhakti-rasāmṛta-sindhu (Uttara-vibhāga, Ninth Wave, 1-3, 33, 38 and 41):

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura cita la siguiente definición de rasābhāsa, que se halla en el Bhakti-rasāmṛta-sindhu (Uttara-vibhāga, Novena Ola, 1—3, 33, 38 y 41):

pūrvam evānuśiṣṭenavikalā rasa-lakṣaṇā
rasā eva rasābhāsā
rasajñair anukīrtitāḥ
pūrvam evānuśiṣṭenavikalā rasa-lakṣaṇā
rasā eva rasābhāsā
rasajñair anukīrtitāḥ
syus tridhoparasāś cānu-rasāś cāparasāś ca te
uttamā madhyamāḥ proktāḥ
kaniṣṭhāś cety amī kramāt
syus tridhoparasāś cānu-rasāś cāparasāś ca te
uttamā madhyamāḥ proktāḥ
kaniṣṭhāś cety amī kramāt
prāptaiḥ sthāyi-vibhāvānu-bhāvādyais tu virūpatām
śāntādayo rasā eva
dvādaśoparasā matāḥ
prāptaiḥ sthāyi-vibhāvānu-bhāvādyais tu virūpatām
śāntādayo rasā eva
dvādaśoparasā matāḥ
bhaktādibhir vibhāvādyaiḥkṛṣṇa-sambandha-varjitaiḥ
rasā hāsyādayaḥ sapta
śāntaś cānurasā matāḥ
bhaktādibhir vibhāvādyaiḥkṛṣṇa-sambandha-varjitaiḥ
rasā hāsyādayaḥ sapta
śāntaś cānurasā matāḥ
kṛṣṇa-tat-pratipakṣaś cedviṣayāśrayatāṁ gatāḥ
hāsādīnāṁ tadā te ’tra
prājñair aparasā matāḥ
kṛṣṇa-tat-pratipakṣaś cedviṣayāśrayatāṁ gatāḥ
hāsādīnāṁ tadā te ’tra
prājñair aparasā matāḥ
bhāvāḥ sarve tadābhāsārasābhāsāś ca kecana
amī prokta-rasābhijñaiḥ
sarve ’pi rasanād rasāḥ
bhāvāḥ sarve tadābhāsārasābhāsāś ca kecana
amī prokta-rasābhijñaiḥ
sarve ’pi rasanād rasāḥ

“A mellow temporarily appearing transcendental but contradicting mellows previously stated and lacking some of a mellow’s necessities is called rasābhāsa, an overlapping mellow, by advanced devotees who know how to taste transcendental mellows. Such mellows are called uparasa (submellows), anurasa (imitation transcendental mellows) and aparasa (opposing transcendental mellows). Thus the overlapping of transcendental mellows is described as being first grade, second grade or third grade. When the twelve mellows — such as neutrality, servitorship and friendship — are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows. When the seven indirect transcendental mellows and the dried-up mellow of neutrality are produced by devotees and moods not directly related to Kṛṣṇa and devotional service in ecstatic love, they are described as anurasa, imitation mellows. If Kṛṣṇa and the enemies who harbor feelings of opposition toward Him are respectively the object and abodes of the mellow of laughter, the resulting feelings are called aparasa, opposing mellows. Experts in distinguishing one mellow from another sometimes accept some overlapping transcendental mellows (rasābhāsa) as rasas due to their being pleasurable and tasteful.” Śrīla Viśvanātha Cakravartī Ṭhākura says, paraspara-vairayor yadi yogas tadā rasābhāsaḥ: “When two opposing transcendental mellows overlap, they produce rasābhāsa, or an overlapping of transcendental mellows.”

«Los devotos avanzados que saben saborear las melosidades trascendentales denominan rasābhāsa a la melosidad que temporalmente parece trascendental pero que está en contradicción con melosidades anteriormente definidas y carece de alguno de los requisitos propios de la melosidad. Esas melosidades se clasifican en uparasa (submelosidades), anurasa (imitación de melosidades trascendentales) y aparasa (melosidades trascendentales opuestas). La superposición de melosidades trascendentales puede ser de primero, de segundo o de tercer grado. Cuando las doce melosidades —como la neutralidad, la servidumbre y la amistad— se caracterizan por éxtasis enfrentados de sthāyi-bhāva, vibhāva anubhāva, se las califica de uparasa, submelosidades. Las siete melosidades trascendentales indirectas y la árida melosidad neutral, cuando son causadas por devotos y sentimientos no directamente relacionados con Kṛṣṇa y con el servicio devocional con amor extático, se denominan anurasa, melosidades de imitación. Si Kṛṣṇa y los enemigos que abrigan hacia Él sentimientos de oposición son, respectivamente, el objeto y las moradas de la melosidad de la risa, los sentimientos resultantes se denominan aparasa, melosidades opuestas. Los expertos en distinguir las melosidades entre sí, consideran a veces rasa alguna determinada superposición de melosidades trascendentales (rasābhāsa), debido que es agradable y gustosa». Śrīla Viśvanātha Cakravartī Ṭhākura dice: paraspara-vairayor yadi yogas tadā rasābhāsaḥ, «Cuando dos melosidades trascendentales opuestas se superponen, dan lugar a rasābhāsa, la superposición de melosidades trascendentales».