SRÍLA JÍVA GOSVÁMÍ VrajaLélä svarüp: ViläsMaïjaré [GauraGaëoddeçaDépikä 203] Father: Vallabh (Anupam) Uncles: Rüpa, Sanätan Worshipful Deity: ÇréÇré RädhäDämodar Ävirbhäv (appearance): BhädraGauraDvädaçé Tirobhäv (disappearance): PauçaGauraTritéya Samädhi: Çré RädhäDämodar Mandir Srí Sanátan, Srí Rúpa and Srí Vallabha were three brothers, all employed in the service of the Bádsháh HussainSháh. Amongst these three, there was only one descendant, Srí Jíva, the son of Srí Vallabha. Having been richly rewarded by the Bádsháh for their services, the household life of Srí Jíva’s father and uncles was very opulent. There was nothing lacking in whatever was necessary for the upbringing of the only son. The house was illuminated by the effulgence of the child’s golden complexion. His eyes were like the expanded petals of the lotus and in fact every part of his body was graced with a lustrous, radiant splendour. When Srí GauraSundar came to RámKelí, Srí Jíva was blessed by having darshan of his worshipful Lord, though he was just a baby at the time. Placing the dust of his lotus feet on the child’s head, Maháprabhu indicated him to be the future sovereign preceptor of the GauríyaSampradáya. Though he was only a child, Srí Jíva kept the form of the Lord, which fascinates all the worlds, within his heart. As he grew up, while eating, while lying down, in his dreams and while he was awake, at all times he would meditate on that form. GauríyaSampradáya- community of devotees hailing from GaurDesh (modern-day Bengal) Later, when his father and uncles renounced their family life in order to be with Maháprabhu, the only child, Srí Jíva, was left with his mother in the family palace at Fateyabád. Lying in her lap, which was wet with tears of separation, he gradually began to grow as the waxing moon. Seeing that the mother and the child’s face were always wet with tears, their friends also fell under the shadow of sadness and only with great difficulty managed to assuage their grief. Whenever Srí Jíva would remember his father and uncles, or the lotus feet of Srí GauraHari, he would lose consciousness and fall to the ground. As he got a little older, Srí Jíva took up the worship of the family Deities, SríSrí RámKrsna (KrsnaBalarám). He would carefully decorate them with flowers and sandalwood paste and offer bhoga and árati, serving them with his full attention. Even in his play, whatever games he played were connected with Srí Krsna’s lílá. While studying under the local pandits he became proficient in grammar, poetry and rhetoric. Noting his great intellect, his teachers commented, “Such brilliance is not often found in a child as young as this. No doubt he will be a very high-souled, saintly person.” Even while engaged in his studies, Jíva always thought of SríSrí NitáiGauránga. Once he saw in a dream that Srí RámKrsna had taken the forms of NitáiGaura and were dancing. Giving him the dust of their lotus feet, the two Lords then disappeared. Having seen such a wonderful dream, Srí Jíva was somewhat consoled. Then he began to think, “When will I be able to crawl out of this well of family life and devote my full time and energy, my very self, to serving these two most magnanimous Lords?” But he was the only son of the family. Only in his company could his mother forget somewhat the pangs of separation in her heart. When Srí Jíva learned that his father had given up his life on the banks of MáGangá, he was completely unsettled. After that his eyes were never dry. The family members and friends tried to console him but to little avail. Jewelled ornaments and fine cloths were cast off. The luxurious bedstead and pleasures of the palate (delicacies of the dinner table) ceased to satisfy his mind. He couldn’t endure to hear any news of state affairs. Family life had become the source of his utter sadness. Someone mentioned to his friend, “Oh brother! You know, amongst the sons of KumárDev, three of them have become very learned in the Vaisnava shástras. Sanátan, Rúpa and Vallabh are thus totally indifferent to worldly affairs and have taken to a life of asceticism. Such extraordinary renunciation is rarely seen in this world; they are divested of even the slightest hint of false proprietorship. We have never ever even heard of such unbiased, impartiality, what to speak of seeing such qualities amongst our fellow men. “However, Srí Vallabh, the father of Srí Jíva, attained to the next world on the banks of MáGangá. At such a young age this boy has become stricken with sorrow. Now that his heart is rent asunder, gold has lost its glitter. You know, one day I saw him sitting in a secluded place, his eyes overflowing with tears.” Another friend remarked, “Yes my brother! How true. How true. He is undoubtedly the object of Srí Krsna’s unbounded beneficence. Though so young, the depths of his heart are unfathomable. Now his only refuge is the SrímadBhágavatam, commensurate with his life’s breath. Thus does he continually remain swimming in the ocean of happiness of Srí KrsnaKathá. People are afraid to speak of anything else in his presence. “You know, one day I saw him sitting alone and unaware that anyone was nearby. Calling out, “Srí KrsnaChaitanya,” he fell unconcious. Then, regaining consciousness, he rolled in the lap of MotherEarth, unable to recover his composure. His face and chest were inundated by the rivulets coursing from his eyes. Such lamentation and tears caused my own heart to split asunder.” Another exclaimed, “Please hear me my brothers! He will leave home very soon. Mark my words.” Someone else chimed in, “How will such a young lad wander on the paths of this world?” Another: “Such is the addictive power of devotion.” The first friend continued, “He is the lamp of this aristocratic family, burning brightly. If he goes, all here will be drowned in darkness.” So did the residents of Fateyabád commiserate together, anxious as they were about the fate of this young boy, Jíva. None of them wanted to leave him, to go to their own homes. Srí Jíva thus began to continuously contemplate how he might conclude this chapter on domestic affairs, how he might abandon the false shelter of hearth and home. One evening, he sat absorbed in NámKírtan bathing his own body in the tears from his eyes. Though he earnestly endeavoured to remain calm, his patience wandered off. With his two hands raised in the air he called out, “Ohe Prabhu Srí KrsnaChaitanya Nityánanda.! Oh ocean of mercy, Srí AdvaitaChandra! Oh most compassionate companions of the Lord! Please show your kindness to this fallen soul.” His voice choked with emotion, he cried the night away; sleep was washed away from his ever-wet eyes. Finally BhaktaVatsal Prabhu, most affectionate to his devotees, pulled a thin veil of sleep over Jíva’s eyes and met him in his dreams. Srí Jíva saw Srí GauraChandra just as he had seen him in RámKeli, dancing amidst Sankírtan, the entire universe intoxicated with the most delightful prema, rarely obtained by Lord Brahmá himself. Hundreds of thousands of people rushed to surround Srí GauraRáy, the earth and sky filled with thunderous roars of Hari! Hari! Showing himself in this way, Prabhu suddenly departed, as swiftly as he had appeared. As Jíva’s dream broke, his life-breath anxiously sought out some shelter within that turbulent mind and body. Finding no refuge, sleep again pulled him to safety. Only in the world of dreams did reality concede to manifest. Someone suggested to Jíva to go to Navadvíp and bathe himself in the coolness emanating from the lotus feet of Lord NityánandaPrabhu, so that his mind and body, burning with grief, could be refreshed. Thus, on the pretext of going there for studies, Srí Jíva set out for Navadvíp with a group of pilgrims. [BhaktiRatnákar 1] The omniscient Lord Nityánanda could understand that Srí Jíva was on his way to Navadvíp. Therefore he also went there from Khardaha. After a few days, Jíva arrived at the birthplace of Srí ChaitanyaMaháprabhu, SrídhámNavadvíp. Seeing the beauty of that place he was charmed and fell down on the ground to offer his dandavats to MotherGanges. When he inquired from the villagers for directions to Máyápur, he learned that NityánandaPrabhu was residing at SrívásPandit’s house. At last he arrived there and fell down at the door to offer his dandavats. NityánandaPrabhu came out of the house with SrívásPandit and picked Jíva up and embraced him, asking, “Are you the nephew of Srí Rúpa and Sanátan?” As an answer, Jíva again fell down on the ground at the lotus feet of NityánandaPrabhu. This time NityánandaPrabhu brought him in the house and began to inquire after the welfare of his family at Fateyabád. Then, as Srí Jíva was introduced to the devotees present in Navadvíp, he offered his salutations at their lotus feet. Everyone was very happy to meet the nephew of Srí Rúpa and Sanátan. That day Srí Jíva received the remnants of NityánandaPrabhu’s prasádam. The next day Nityánanda and Jíva came to SachíMátá’s house. To see the birthplace of Srí GauraSundar, which was filled with such splendour, Srí Jíva was greatly pacified and fell down on the ground to roll in the dust. In the large courtyard the devotees sang songs praising the glories of Srí KrsnaChaitanya Maháprabhu. Seeing NityánandaPrabhu, everyone stood up and then fell down, offering their dandavats at his lotus feet. Then Jíva saw SachíMátá sitting on the verandah. Dressed in white with a silk chaddar around her shoulders she looked radiant, the white of her hair blending with her white sari. Though her body trembled with old age and was very thin, still her Divine effulgence illuminated the courtyard. Forgetting herself in remembrance of Srí GauraSundar, she was sitting with her eyes closed. Becoming aware that NityánandaPrabhu had arrived, she covered her head with her sari and called her servant, “Íshán! Srípád has arrived. Please wash his feet.” After this was done, Nityánanda offered namaskár to the Mother of the SupremeLord and took his seat. He then introduced Srí Jíva to her. SachíMátá placed her hand on his head to bless him, thus plunging Jíva into the ocean of happiness in which he continued to now float. SachíMátá then requested the two of them to honour the Lord’s prasád. “Take prasád here at your mother’s house today, my child. I offered these preparations in secret to Srí GauraChandra.” namaskár- salutation, obeisance, genuflection, bow Srí Jíva spent some days with NityánandaPrabhu, touring the nine islands of Navadvíp, in order to have darshan of the holy places of the Lord’s lílá there. Then, as ordered by NityánandaPrabhu, he set out for Káshí (Váránasí). At Káshí he studied Vedánta under Srí MadhusúdanVáchaspati, a disciple of SárvaBhauma BhattÁchárya. The conclusions of Vedánta contained in SrímadBhágavatam, that were expounded by Srí ChaitanyaMaháprabhu to SárvaBhauma BhattÁchárya in Purí, had been in turn taught by the BhattÁchárya to MadhusúdanVáchaspati, who established a tol at Káshí. From him, Srí Jíva mastered the same conclusions. tol- Sanskrit school From here, Jíva set out for SríVrindában where he received shelter at the lotus feet of his two uncles, Srí Rúpa and Sanátan. They were very pleased to see him and were gradually brought up to date with all the recent news. Jíva stayed with Srí Rúpa, who began to teach him SrímadBhágavatam. After initiating him with the Divine mantra, Rúpa engaged him in the service of SríSrí RádháDámodar. According to SädhanDépikä, this Deity of Dämodar was fashioned by RüpaGosvämé’s own hand, for his dear disciple Srí Jíva. ÇréÇré RädhäDämodar are presently worshipped in Jaipur, Räjasthän (near TripoliBäzär). According to GauréyaVaiñëavTértha, there are documents in RädhäDämodar Mandir, Jaipur, from the period when MädhavSingh was king, recording the movements of ÇréÇré RädhäDämodar. {The dates are according to the Samvat era, introduced by RajäVikramÄditya in 56 B.C.} Çré GiriRäj CaraëCihna (the GovardhanÇilä given by ÇréKåñëa to SanätanGosvämé) first arrived in Jaipur from Vrindäban on a Wednesday, the eighth day of the bright fortnight of Bhädra, 1790 Samvat. Then, in the year 1817 Samvat, on the ninth day of the dark fortnight of Mägh, RädhäDämodar arrived in Jaipur. The king issued a documented order for the daily allotment of Rs.3 towards the bhoga arrangements for ÇréÇré RädhäDämodar. In 1853 Samvat, all the Deities returned to Vrindäban. In 1878 Samvat, on the ninth day of the bright fortnight in the month of Jyeñöha, the Deities returned to Jaipur. The last document in this series is dated 1883. Seeing that Jíva had quickly become conversant with the conclusions of the SrímadBhágavatam, Srí Rúpa engaged him in proofreading his BhaktiRasámritaSindhu. At this time Srí Jíva compiled a commentary on BhaktiRasámritaSindhu called DurgamaSangamaní. In the year 1476 Shakábda, Srí SanátanGosvámí compiled Srí VaishnavToshaní, a commentary on the Tenth Canto of SrímadBhágavatam, which he gave to Srí Jíva for proofreading. Under the order of Srí Sanátan, Srí Jíva compiled a commentary on Srí VaishnavToshaní named LaghuVaishnavToshaní, in the year 1500 Shakábda. His writings, along with those of Srí Rúpa and Srí Sanátan, Srí GopálBhatta, Srí RaghunáthBhatta, Srí Raghunáth dás, Srí Krsnadás, Srí KásísvarPandit, and Srí MadhuPandit, completely captivated the learned men of that time. It was the beginning of a golden age at Srí VrajaDhám. Srí Jíva regularly brought water for Srí Rúpa and Sanátan’s bath. He massaged their heads with oil, cleaned the áshram, worshipped the Deity, cooked and corrected manuscripts. After the disappearance of Srí Rúpa and Sanátan, Srí Jíva continued the tradition that they had inaugurated. Once Srí Jíva traveled to Ágrá to debate with the Rájputs concerning the glories of the Yamuná and Gangá rivers. He established that YamunáMáyi is more glorious than GangáMáyi since MáGangá emanates from Krsna’s lotus feet, whereas YamunáDeví is his own consort. At this the Mogul emperor was very much satisfied and wanted to present him something. Srí Jíva replied that he would accept some Chinese writing paper. The emperor thus presented Jíva some stained paper. At that time paper was very rare and most manuscripts were usually composed on leaves. There is also a legend, that once, when a mogul emperor (possibly Akbar) wanted to confer something on the Gosvámís of Vrindában, they requested a farmán (emperor’s order) that no living beings would be killed within Vraja. As a result of this nobody could come to hunt there any more. The disciple of LokanáthGosvámí, Narottam dás ThákurMaháshoy, Srí GopálBhatta Gosvámí’s disciple Srínivás ÁcháryaPrabhu, and the disciple of HridoyChaitanya Prabhu, Srí ShyámánandaPrabhu, were greatly favoured by Sríla JívaGosvámí. Under his tutelage they studied all the literatures of the Gosvámís. Later he sent them to preach this knowledge in Bengal. Çréla JévaGosvämé composed many literatures, amongst them: HariNämämåtaVyäkaraëa - a very ingenious treatise on grammar, utilising Kåñëa’s names as a way to enunciate Sanskrit grammar. It is divided into 18 prakaraëas: sanjïäprakaraë, sandhiprakaraë (sarveçvar, viñëujana, viñëusarga-sandhi), viñëupada-prakaraë (sarveçvaränta, viñëujanänta, puruñottama, lakñmi & brahma-liìga) viçeñan liìga, kåñëanäm-prakaraë, äkhyätaprakaraë, acyutädi-artha, ätmapada-parapadaprakriyä, kådantaprakaraë, samäsaprakaraë, taddhitaprakaraë, etc. SütraMälikä and DhätuSangraha - parts of the same work (HariNämämåtaVyäkaraëa), written at the request of a favourite disciple, a vaisya, Gopäldäs by name, at whose importunities Jéva postulated the svakéya philosophy (this information comes from SädhanDépikä). RädhäKåñëärcanaDépikä (with a brief, revised edition, RädhäKåñëärcanaCandrikä) - establishing the propriety of worshipping Rädhä and Kåñëa together. Includes quotes from GopälCampu (PürvaCampu). GopälaVirudävali - contains 38 verses in 6 different viruda metres, very much in the fashion of Rüpa’s GovindaVirudävali. BhaktiRasämåtaÇeña - contains 7 prakäças: kävyasvarüpanirüpaë, väkyasvarüpa, dhvanibhed, çabdärthälankär, doña, réti and guëa-nirëay. Çré MädhavMahotsav - describes the ceremonial ablution of Rädhä and her installation as the principal heroine in Vrindäban, with Mädhava seated by her side (a dated work, composed in 1555 C.E., 1477 Çaka (sapta-sapta-manau çake) GopälaCampu - in two parts, Pürva and Uttar, describing respectively, Kåñëa’s sports in Vrindäban (comprising 33 Püraëas), Mathurä and Dväraka (comprising 37 Püraëas). A great epic composition, covering the whole of Kåñëa’s lélä. This work bears eloquent testimony to the author’s extraordinary poetic talents and profound devotion. Being primarily a literary composition, it supplies nevertheless, the highest metaphysical conclusions of Vaishnav philosophy. The work contains worshipful reference to Çré ChaitanyaDev, to the author’s uncles, Rüpa and Sanätan, and to GopälBhaööa and RaghunäthBhaööa. It is perhaps the most voluminous of all the Gosvämé’s literatures. ÑaöSandarbha - in fulfillment of the desire of his venerable uncles, the author sets out in these BhägavatSandarbhas the threefold conception of sambandha, abhidheya and prayojana. Of the six dissertations – Tattva, Bhägavat, Paramätman, Kåñëa,Bhakti and Préti – the first four are devoted to sambandha and the last two to abhidheya and prayojana tattvas respectively. This work is the magnum opus of the great Vaishnava philosopher, being a towering monument to his vast erudition and literary genius. The learned author indirectly acknowledges his indebtedness to Çré GopälBhaööaGosvämé (BhaööaDakñinavaàçajaù). KramaSandarbha - a complete commentary on the twelve cantos of the ÇrémadBhägavatam. This work has been mentioned in the author’s SarvaSamvädiné, which again finds mention in VaiñëavaToñaëé. SarvaSamvädiné - an anuväkhyän (elaboration) on BhägavatSandarbha, though, in essence, an independent philosophical compendium of all the Indian systems of philosophy, considered in the light of the conclusions of Vaishnava philosophy. The comparative estimate was necessitated by the emphasis which Jéva laid on çabda-pramäë, one of the four kinds of pramäëas in nyäya, and ten pramäëas enumerated by Jéva in his TattvaSandarbha. GopälaTäpané öékä (Çré SuhkhaBodhiné) - The Upanisadic text, GopälTäpané, attached to the Pippaläda branch of the AtharvaVeda, is highly valued by the Vaishnavas, containing as it does, the fundamentals of the philosophy of Çré ChaitanyaDev. So the stalwarts among the adherents to Bengal Vaishnavism – Jéva, Viçvanäth, BaladevVidyäbhüñaë, PrabodhänandaSarasvaté and others, wrote commentaries on it. BrahmaSaàhitä öékä - also known as DigDarçiné, a commentary on BrahmaSaàhitä, which Çré Chaitanya collected from the South. UjjvalaNélamaëi öékä (LocanaRocané) PadmaPuräëasthaYogasaraStotra öékä - commentary on the abstruse yogasara portion of PadmaPuräë, UttaraKhanda, 129th Chapter. GäyatréVyäkhyäVivåti - A commentary on each and every word in the Gäyatré mantra as described in the AgniPuräë. Çré RädhäKåñëa karapada cihna samähåti - description of the markings on RädhäKåñëa’s hands and feet. BhaktiRasämåtaSindhu öékä (DurgamaSangamané), Çré SankalpaKalpaVåkña, LaghuVaiñëavaToñaëé (TenthCanto Bhägavatam commentary), BhävärthaSücakaCampu Çré Jéva was born in 1533 C.E. (1455 Çakäbda), on the twelfth day of the bright fortnight in the month of Bhädra. He disappeared in 1540 Çakäbda (1618 C.E.), on the third day of the bright fortnight of Pauça. His samädhi is located at ÇréÇré RädhäDämodar Mandir in Vrindäban. references to JívaGosvámí from: Srí ChaitanyaCharitámrita: ÁdiLílá 1.19, 35-36, 46; 2.5, 10, 89, 96, 117; 3.52, 80-81; 4.60, 62; 5.18, 27-28, 84, 120, 203, 226; 7.47, 76, 89-90, 102, 122, 127-28, 164; 9.4; 10.7, 84-85, 105; 11.51; 12.27; 13.29, 86; 14.18; 15.9; 17.7, 336 MadhyaLílá 1.35, 42-45; 4.104; 6.103, 135; 7.37; 8.204-05; 15.10, 26; 16.72, 186, 238; 18.50, 115; 22.118, 149; 23.104, 117-18; 25.281 AntyaLílá 2.1; 3.1; 4.71, 227-36; 6.223, 312; 8.26; 11.9; 20.96-98, 144-46
Posted on: Mon, 16 Sep 2013 19:18:09 +0000
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