{"id":829,"date":"2023-08-28T08:24:29","date_gmt":"2023-08-28T11:24:29","guid":{"rendered":"https:\/\/swamitripurari.com.br\/?p=829"},"modified":"2023-08-28T11:30:08","modified_gmt":"2023-08-28T14:30:08","slug":"balarama-tattva","status":"publish","type":"post","link":"https:\/\/swamitripurari.com.br\/index.php\/2023\/08\/28\/balarama-tattva\/","title":{"rendered":"Balar\u0101ma Tattva"},"content":{"rendered":"\t\t
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Por<\/i><\/span><\/span><\/span><\/em> Swami<\/i><\/span><\/span><\/span><\/em> Sri Bhaktivedanta Tripurari, extra\u00eddo de seu pr\u00f3ximo livro<\/i><\/span><\/span><\/span><\/em>, <\/span><\/span><\/span><\/em>Circle of Friends<\/i><\/span><\/span><\/span><\/em> (\u201cC\u00edrculo de amigos\u201d, tradu\u00e7\u00e3o livre), como parte de uma s\u00e9rie de artigos sobre Balar\u0101ma Tattva<\/i><\/span><\/span><\/span><\/em>.<\/span><\/span><\/span><\/em><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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No <\/span><\/span>Laghu-bh\u0101gavat\u0101m\u1e5bta<\/i><\/span><\/span> de R\u016bpa Gosw\u0101m\u012b, Balar\u0101ma \u00e9 classificado como uma forma <\/span><\/span>vaibhava-prak\u0101\u015ba<\/i><\/span><\/span> de K\u1e5b\u1e63\u1e47a. O pastor de vacas Gop\u0101la K\u1e5b\u1e63\u1e47a, de dois bra\u00e7os e que carrega uma flauta, \u00e9 <\/span><\/span>svaya\u1e41-r\u016bpa<\/i><\/span><\/span>, a forma original de <\/span><\/span>Deus<\/span><\/span>, na qual est\u00e3o contidas todas as outras manifesta\u00e7\u00f5es de Si mesmo. Para o prop\u00f3sito de sua <\/span><\/span>l\u012bl\u0101<\/i><\/span><\/span>, \u00e0s vezes, <\/span><\/span>svaya\u1e41-r\u016bpa<\/i><\/span><\/span> K\u1e5b\u1e63\u1e47a se expande em formas <\/span><\/span>que s\u00e3o <\/span><\/span><\/span>r\u00e9plicas de si mesmo, como, por exemplo, quando <\/span><\/span>fez<\/span><\/span><\/span> um piquenique com seus amigos ao longo das margens do Yamun\u0101. N<\/span><\/span>esta ocasi\u00e3o<\/span><\/span><\/span>, K\u1e5b\u1e63\u1e47a se expandiu em m\u00faltiplas r\u00e9plicas de Si mesmo, de modo que cada vaqueirinho pensou que K\u1e5b\u1e63\u1e47a estava sentado \u00e0 sua frente e colocando comida em sua boca somente. Esse tipo de expans\u00e3o d<\/span><\/span>e<\/span><\/span><\/span> svaya\u1e41-r\u016bpa<\/i><\/span><\/span> K\u1e5b\u1e63\u1e47a, no qual cada forma manifestada \u00e9 exatamente igual ao s<\/span><\/span>ua<\/span><\/span><\/span> svaya\u1e41-r\u016bpa<\/i><\/span><\/span>, tanto em sua forma f\u00edsica quanto psicol\u00f3gica, \u00e9 denominado <\/span><\/span>pr\u0101bhava-prak\u0101\u015ba<\/i><\/span><\/span>. No entanto, quando o <\/span><\/span>svaya\u1e41-r\u016bpa<\/i><\/span><\/span> K\u1e5b\u1e63\u1e47a se expande para <\/span><\/span>l\u012bl\u0101s<\/i><\/span><\/span> que requerem conte\u00fado emocional diferente, tais expans\u00f5es s\u00e3o denominadas <\/span><\/span>vaibhava-prak\u0101\u015ba<\/i><\/span><\/span>, mesmo que tais formas sejam fisicamente as mesmas de s<\/span><\/span>ua<\/span><\/span><\/span> svaya\u1e41-r\u016bpa<\/i><\/span><\/span>. <\/span><\/span>Em<\/span><\/span><\/span> Vraja <\/span><\/span>l\u012bl\u0101<\/i><\/span><\/span>, apenas esses dois tipos de expans\u00e3o s\u00e3o necess\u00e1rios: formas de K\u1e5b\u1e63\u1e47a com a mesma composi\u00e7\u00e3o emocional e formas com composi\u00e7\u00e3o emocional diferente. Embora as formas de <\/span><\/span>pr\u0101bhava-prak\u0101\u015ba<\/i><\/span><\/span> sejam muitas – tantas quantas forem <\/span><\/span>o<\/span><\/span><\/span>s <\/span><\/span>gopas<\/i><\/span><\/span> e <\/span><\/span>gop\u012bs<\/i><\/span><\/span> para K\u1e5b\u1e63\u1e47a <\/span><\/span>acompanhar<\/span><\/span> -, h\u00e1 apenas um <\/span><\/span>vaibhava-prak\u0101\u015ba<\/i><\/span><\/span> em Vraja – Balar\u0101maj\u012b.<\/span><\/span><\/span><\/p>

Seguindo o exemplo de \u015ar\u012b R\u016bpa <\/span><\/span>no<\/span><\/span><\/span> Laghu-bh\u0101gavat\u0101m\u1e5bta<\/i><\/span><\/span>, K\u1e5b\u1e63\u1e47ad\u0101sa Kavir\u0101ja Gosw\u0101m\u012b explica que as formas <\/span><\/span>vaibhava-prak\u0101\u015ba<\/i><\/span><\/span> de K\u1e5b\u1e63\u1e47a diferem de <\/span><\/span>svaya\u1e41-r\u016bpa<\/i><\/span><\/span> K\u1e5b\u1e63\u1e47a no conte\u00fado emocional<\/span><\/span>.<\/span><\/span>\u00b9<\/span><\/span><\/sup> \u015ar\u012b K\u1e5b\u1e63\u1e47ad\u0101sa continua dizendo que, apesar da diferen\u00e7a em suas complei\u00e7\u00f5es, os dois, K\u1e5b\u1e63\u1e47a e Balar\u0101ma, s\u00e3o iguai<\/span><\/span>s <\/span><\/span>\u00b2<\/span><\/span><\/sup>. <\/span><\/span>No <\/span><\/span>Hari-va\u1e41\u015ba Pur\u0101\u1e47a<\/i><\/span><\/span>, K\u1e5b\u1e63\u1e47a fala a Balar\u0101ma, enfatizando a unidade dos irm\u00e3os em <\/span><\/span>tattva<\/i><\/span><\/span>:<\/span><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Aquilo que eu sou, voc\u00ea tamb\u00e9m o \u00e9. Aquilo que ele \u00e9, eternamente sou eu. <\/span><\/span>N\u00f3s nos tornamos dois, mas certamente somos um em dois corpos, um par dotado de grande poder.<\/span><\/span>\u00b3<\/span><\/span><\/sup><\/i><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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A \u00eanfase aqui \u00e9 na divindade de Balar\u0101ma, bem como em K\u1e5b\u1e63\u1e47a e Balar\u0101ma como o objeto de amor combinado para aqueles que idealizam <\/span><\/span>sakhya-rati<\/i><\/span><\/span>. Essa \u00e9 uma importante perspectiva de <\/span><\/span>tattva<\/i><\/span><\/span>: K\u1e5b\u1e63\u1e47a e Balar\u0101ma s\u00e3o ambos<\/span><\/span> Deus.<\/span><\/span> Eles aparecem no mundo juntos, n\u00e3o separadamente. Entretanto, apesar dessa unidade de K\u1e5b\u1e63\u1e47a e Balar\u0101ma em <\/span><\/span>tattva<\/i><\/span><\/span>, h\u00e1 uma diferen\u00e7a entre os dois, uma diferen\u00e7a tanto na apar\u00eancia quanto na emo\u00e7\u00e3o \u2013 <\/span><\/span>bh\u0101va<\/i><\/span><\/span>.<\/span><\/span><\/span><\/p>

Cor e emo\u00e7\u00e3o est\u00e3o relacionados. Assim, a diferen\u00e7a em suas complei\u00e7\u00f5es tamb\u00e9m fala da diferen\u00e7a emocional entre eles. A de K\u1e5b\u1e63\u1e47a \u00e9 <\/span><\/span>\u015by\u0101ma<\/i><\/span><\/span> (\u00edndigo) e, na teoria est\u00e9tica indiana, essa cor corresponde ao rasa que ele preside, <\/span><\/span>\u015b\u1e5b\u1e45g\u0101ra<\/i><\/span><\/span>, ou <\/span><\/span>m\u0101dhurya-rasa <\/i><\/span><\/span>4<\/span><\/span><\/span><\/sup>. A de Balar\u0101ma \u00e9 <\/span><\/span>p\u0101\u1e47\u1e0dura<\/i><\/span><\/span> (esbranqui\u00e7ada) como a da lua ou de um cristal, e essa \u00e9 a cor atribu\u00edda \u00e0 <\/span><\/span>rasa<\/i><\/span><\/span> c\u00f4mica – <\/span><\/span>h\u0101sya<\/i><\/span><\/span> – que Balar\u0101ma preside e que, entre as <\/span><\/span>rasas<\/i><\/span><\/span>, \u00e9 a melhor amiga da <\/span><\/span>sakhya<\/i><\/span><\/span>–<\/span><\/span>rasa<\/i><\/span><\/span> <\/i>5<\/span><\/span><\/sup>. <\/span><\/span>De fato, no d\u00e9cimo canto do <\/span><\/span>\u015ar\u012bmad Bh\u0101gavatam<\/i><\/span><\/span>, d\u00e9cimo quinto cap\u00edtulo – o auge da <\/span><\/span>sakhya-rasa<\/i><\/span><\/span> no <\/span><\/span>Bh\u0101gavatam<\/span><\/span> -, vemos que o longo elogio de K\u1e5b\u1e63\u1e47a a Balar\u0101ma em meio a seus amigos \u00e9 falado no \u00eaxtase da <\/span><\/span>h\u0101sya-rasa<\/i><\/span><\/span>.<\/span><\/span><\/span><\/p>

Tanto o cristal quanto a lua s\u00e3o agentes de reflex\u00e3o. O cristal expressa a cor do que \u00e9 colocado ao seu lado, e a lua reflete a luz do sol. Esses dois objetos do mundo natural, que s\u00e3o identificados com a tez de Balar\u0101ma, tamb\u00e9m nos dizem algo sobre sua constitui\u00e7\u00e3o emocional. K\u1e5b\u1e63\u1e47a \u00e9 <\/span><\/span>sevya<\/i><\/span><\/span> \u2013 servido – Bhagav\u0101n, e Balar\u0101ma \u00e9 <\/span><\/span>sevaka<\/i><\/span><\/span> \u2013 serv<\/span><\/span>o<\/span><\/span><\/span> – Bhagav\u0101n. Balar\u0101ma nos faz refletir sobre K\u1e5b\u1e63\u1e47a, o objeto de seu <\/span><\/span>sev\u0101<\/i><\/span><\/span>, de quem R\u0101ma extrai sua luz e vida de uma forma que nenhuma outra manifesta\u00e7\u00e3o <\/span><\/span>de Deus<\/span><\/span> faz.<\/span><\/span><\/span><\/p>

Em <\/span><\/span>tattva<\/i><\/span><\/span>, Balar\u0101ma \u00e9 o pr\u00f3prio Deus, mas, emocionalmente, ele se sente principalmente como amigo de K\u1e5b\u1e63\u1e47a <\/span><\/span>6<\/span><\/span><\/sup>.<\/span><\/span> Seu <\/span><\/span>sakhya-rati<\/i><\/span><\/span> \u00e9 agrupado com <\/span><\/span>d\u0101sya<\/i><\/span><\/span>– e <\/span><\/span>v\u0101tsalya-rati<\/i><\/span><\/span> 7<\/span><\/span><\/sup>.<\/span><\/span> Ou seja, dentro do contexto de seu <\/span><\/span>sakhya-rati<\/i><\/span><\/span>, Balar\u0101ma \u00e0s vezes se expressa em servi\u00e7o a K\u1e5b\u1e63\u1e47a e, em outras ocasi\u00f5es, age como o <\/span><\/span>cuidador<\/span><\/span><\/span> de K\u1e5b\u1e63\u1e47a. Em outras palavras, <\/span><\/span>o<\/span><\/span><\/span> sakhya-rati<\/i><\/span><\/span> de Balar\u0101ma faz a media\u00e7\u00e3o entre duas emo\u00e7\u00f5es incompat\u00edveis, o amor servil e o amor paternal. Em Vraja, seu <\/span><\/span>sakhya<\/i><\/span><\/span> predomina, embora n\u00e3o faltem exemplos de seu <\/span><\/span>d\u0101sya<\/i><\/span><\/span> e <\/span><\/span>v\u0101tsalya <\/i><\/span><\/span>8<\/span><\/span><\/sup>.<\/span><\/span><\/span> Fora de Vraja, em Mathur\u0101 e Dv\u0101rak\u0101, seu <\/span><\/span>d\u0101sya<\/i><\/span><\/span> \u00e9 mais dominante <\/span><\/span>9<\/span><\/span><\/sup>,<\/span><\/span><\/span> e, fora da pr\u00f3pria K\u1e5b\u1e63\u1e47a <\/span><\/span>l\u012bl\u0101<\/i><\/span><\/span>, seu <\/span><\/span>d\u0101sya<\/i><\/span><\/span> \u00e9 muito mais proeminente em seu sev\u0101 prestado a<\/span><\/span>os<\/span><\/span><\/span> incont\u00e1veis avat\u0101ras <\/span><\/span>de Deus.<\/span><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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Notas de rodap\u00e9:<\/b><\/span><\/span><\/span><\/p>

1<\/span><\/span><\/sup><\/span>\u00a0<\/span><\/span><\/span>Caitanya-carit\u0101m\u1e5bta<\/i><\/span><\/span><\/span><\/em>\u00a02.20.171<\/span><\/span><\/span><\/p>

2<\/span><\/span><\/sup><\/span>\u00a0<\/span><\/span><\/span>Caitanya-carit\u0101m\u1e5bta<\/i><\/span><\/span><\/span><\/em>\u00a02.20.174<\/span><\/span><\/span><\/p>

3\u00a0 <\/span><\/span><\/sup><\/span>Hari-va\u1e41\u015ba Pur\u0101\u1e47a<\/i><\/span><\/span><\/span><\/em>\u00a02.14.48<\/span><\/span><\/span><\/p>

4<\/span><\/span><\/sup> K\u1e5b\u1e63\u1e47ad\u0101sa Kavir\u0101ja refere-se \u00e0 <\/span><\/span>\u015b\u1e5b\u1e45g\u0101ra-rasa<\/i><\/span><\/span> (amor rom\u00e2ntico) com o termo <\/span><\/span>m\u0101dhurya<\/i><\/span><\/span>. Ele parece seguir o exemplo dos Gosw\u0101m\u012bs nisso, mas justificou o uso do termo afirmando que \u00e9 apropriado por causa da do\u00e7ura do <\/span><\/span>\u015b\u1e5b\u1e45g\u0101ra-rasa<\/i><\/span><\/span> (<\/span><\/span>m\u0101dhurya<\/i><\/span><\/span> significa “do\u00e7ura”). No entanto, <\/span><\/span>m\u0101dhurya<\/i><\/span><\/span> tamb\u00e9m \u00e9 empregado para se referir \u00e0 intimidade do amor semelhante ao humano que encontramos em Vraja em geral, em oposi\u00e7\u00e3o ao <\/span><\/span>ai\u015bvarya-prema<\/i><\/span><\/span>, ou amor majestoso e reverencial pela forma de N\u0101r\u0101ya\u1e47a de K\u1e5b\u1e63\u1e47a, que se encontra em Vaiku\u1e47\u1e6dha.<\/span><\/span><\/span><\/p>

5<\/span><\/span><\/sup> Embora se possa pensar que Balar\u0101ma preside a <\/span><\/span>sakhya-rasa<\/i><\/span><\/span> propriamente dita, essa honra pertence a V\u0101mana\/Upendra, o <\/span><\/span>avat\u0101ra<\/i><\/span><\/span> de Vi\u1e63\u1e47u e amigo de Indra. \u00c9 interessante notar que, quando Indra pediu desculpas a K\u1e5b\u1e63\u1e47a pela perturba\u00e7\u00e3o que causou na Govardhana <\/span><\/span>l\u012bl\u0101<\/i><\/span><\/span>, ele ungiu K\u1e5b\u1e63\u1e47a como o Deus dos deuses, dando-lhe os nomes Govinda e Upendra.<\/span><\/span><\/span><\/p>

6<\/span><\/span><\/sup> Em <\/span><\/span>sakhya-rasa<\/i><\/span><\/span>, ele tamb\u00e9m se sente como objeto do amor de seus amigos, juntamente com K\u1e5b\u1e63\u1e47a. Ele tamb\u00e9m \u00e9 objeto de amor para os devotos em <\/span><\/span>d\u0101sya<\/i><\/span><\/span>-, <\/span><\/span>v\u0101tsalya<\/i><\/span><\/span>– e <\/span><\/span>m\u0101dhurya-rasas<\/i><\/span><\/span>. Mas ele n\u00e3o \u00e9 objeto de amor rom\u00e2ntico para as <\/span><\/span>gop\u012bs<\/i><\/span><\/span> de K\u1e5b\u1e63\u1e47a.<\/span><\/span><\/span><\/p>

7<\/span><\/span><\/sup> Bhakti-ras\u0101m\u1e5bta-sindhu<\/i><\/span><\/span> 3.4.81. Esse agrupamento de <\/span><\/span>rasas<\/i><\/span><\/span> \u00e9 chamado de <\/span><\/span>sa\u1e45kula-rati<\/i><\/span><\/span>, a combina\u00e7\u00e3o permanente de <\/span><\/span>rasas<\/i><\/span><\/span> na qual uma <\/span><\/span>rasa<\/i><\/span><\/span> predomina. O <\/span><\/span>sa\u1e45kula-rati<\/i><\/span><\/span> de Balar\u0101ma \u00e9 <\/span><\/span>sakhya-rasa<\/i><\/span><\/span> agrupado com influ\u00eancias menores de <\/span><\/span>v\u0101tsalya<\/i><\/span><\/span> e <\/span><\/span>d\u0101sya<\/i><\/span><\/span>. Esse ensinamento de R\u016bpa Gosw\u0101m\u012b ser\u00e1 discutido em maiores detalhes nos cap\u00edtulos 5 e 6 desta se\u00e7\u00e3o do texto.<\/span><\/span><\/span><\/p>

8<\/span><\/span><\/sup> Veja <\/span><\/span>Caitanya-carit\u0101m\u1e5bta<\/i><\/span><\/span> 1.5.136-141.<\/span><\/span><\/span><\/p>

9<\/span><\/span><\/sup> No <\/span><\/span>Pr\u012bti-sandarbha<\/i><\/span><\/span> 82, J\u012bva Gosw\u0101m\u012b explica que, em Vraja, o <\/span><\/span>d\u0101sya<\/i><\/span><\/span> e o <\/span><\/span>v\u0101tsalya<\/i><\/span><\/span> de R\u0101ma est\u00e3o situados dentro de seu <\/span><\/span>sakhya<\/i><\/span><\/span>, ao passo que, em Dv\u0101rak\u0101, seu <\/span><\/span>sakhya<\/i><\/span><\/span> e <\/span><\/span>v\u0101tsalya<\/i><\/span><\/span> est\u00e3o situados dentro de seu <\/span><\/span>d\u0101sya<\/i><\/span><\/span>.<\/span><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t

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(Artigo original em https:\/\/harmonist.us\/2020\/07\/balarama-tattva\/<\/a>)<\/span><\/span><\/span><\/span><\/p>

Traduzido por Vraja-lila dd e revisado pela equipe do site.<\/span><\/span><\/span><\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"

Por Swami Sri Bhaktivedanta Tripurari, extra\u00eddo de seu pr\u00f3ximo livro, Circle of Friends (\u201cC\u00edrculo de amigos\u201d, tradu\u00e7\u00e3o livre), como parte de uma s\u00e9rie de artigos…<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[36,37],"tags":[38,40,42,39,41],"class_list":["post-829","post","type-post","status-publish","format-standard","hentry","category-balarama-tattva","category-tattva","tag-balarama","tag-balarama-purnima","tag-lila","tag-rama","tag-tattva"],"yoast_head":"\nBalar\u0101ma Tattva - Sw\u0101m\u012b B.V. 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