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Srivallabha (das) JPS (Persian Gulf) <Srivallabha.JPSLord Vämanadeva, the Dwarf Incarnation - SRILA JIVA GOSVAMI"Damodardesh Yatra" Damodardesh.YatraText PAMHO:16132327 (599 lines) [W1] TMK 10-Sep-08 16:15 (19:15 +0300)Bcc: Sharing [1702]Attached: Lord_Vmanadeva1.doc (155136 bytes) "1" Lord Vämanadeva, the Dwarf Incarnation - SRILA JIVA GOSVAMI---------------------------Lord Vämanadeva, the Dwarf IncarnationSrimad Bhagavatam 8the Canto 18th Chapter SummaryThis chapter describes how Lord Vämanadeva appeared and how He went to

thesacrificial arena of Mahäräja Bali, who received Him well and fulfilled Hisdesire by offering Him benedictions.Lord Vämanadeva appeared in this world from the womb of Aditi completelyequipped with conchshell, disc, club and lotus. His bodily hue wasblackish, and He was dressed in yellow garments. Lord Viñëu appeared at anauspicious moment on Çravaëa-dvädaçé when the Abhijit star had arisen. Atthat time, in all the three worlds (including the higher planetary system,outer space and this earth), all the demigods, the cows, the brähmaëas andeven the seasons were happy because of God’s appearance. Therefore thisauspicious day is called Vijayä. When the Supreme Personality of Godhead,who has a sac-cid-änanda body, appeared as the son of Kaçyapa and Aditi,both of His parents were very astonished. After His appearance, the Lordassumed the form of a dwarf (Vämana). All the great sages

expressed theirjubilation, and with Kaçyapa Muni before them they performed the birthdayceremony of Lord Vämana. At the time of Lord Vämanadeva’s sacred threadceremony, He was honored by the sun-god, Båhaspati, the goddess presidingover the planet earth, the deity of the heavenly planets, His mother, LordBrahmä, Kuvera, the seven åñis and others. Lord Vämanadeva then visited thesacrificial arena on the northern side of the Narmadä River, at the fieldknown as Bhågukaccha, where brähmaëas of the Bhågu dynasty were performingyajïas. Wearing a belt made of muïja straw, an upper garment of deerskinand a sacred thread and carrying in His hands a daëòa, an umbrella and awaterpot (kamaëòalu), Lord Vämanadeva appeared in the sacrificial arena ofMahäräja Bali. Because of His transcendentally effulgent presence, all thepriests were diminished in their prowess, and thus they all stood

fromtheir seats and offered prayers to Lord Vämanadeva. Even Lord Çiva acceptson his head the Ganges water generated from the toe of Lord Vämanadeva.Therefore, after washing the Lord’s feet, Bali Mahäräja immediatelyaccepted the water from the Lord’s feet on his head and felt that he andhis predecessors had certainly been glorified. Then Bali Mahäräja inquiredof Lord Vämanadeva’s welfare and requested the Lord to ask him for money,jewels or anything He might desire.______Lord Vämanadeva Begs Charity from Bali MahäräjaSrimad Bhagavatam 8th Canto 19th Chapter SummaryThis Nineteenth Chapter describes how Lord Vämanadeva asked for three pacesof land in charity, how Bali Mahäräja agreed to His proposal, and howÇukräcärya forbade Bali Mahäräja to fulfill Lord Vämanadeva’s request.When Bali Mahäräja, thinking Vämanadeva to be the son

of a brähmaëa, toldHim to ask for anything He liked, Lord Vämanadeva praised Hiraëyakaçipu andHiraëyäkña for their heroic activities, and after thus praising the familyin which Bali Mahäräja had been born, He begged the King for three paces ofland. Bali Mahäräja agreed to give this land in charity, since this wasvery insignificant, but Çukräcärya, who could understand that Vämanadevawas Viñëu, the friend of the demigods, forbade Bali Mahäräja to give thisland. Çukräcärya advised Bali Mahäräja to withdraw his promise. Heexplained that in subduing others, in joking, in responding to danger, inacting for the welfare of others, and so on, one could refuse to fulfillone’s promise, and there would be no fault. By this philosophy, Çukräcäryatried to dissuade Bali Mahäräja from giving land to Lord Vämanadeva.______Bali Mahäräja Surrenders

the UniverseSrimad Bhagavatam 8th Canto 20th Chapter SummaryThe summary of this Twentieth Chapter is as follows. Despite his knowledgethat Lord Vämanadeva was cheating him, Bali Mahäräja gave everything to theLord in charity, and thus the Lord extended His body and assumed a giganticform as Lord Viñëu.After hearing the instructive advice of Çukräcärya, Bali Mahäräja becamecontemplative. Because it is the duty of a householder to maintain theprinciples of religion, economic development and sense gratification, BaliMahäräja thought it improper to withdraw his promise to the brahmacäré. Tolie or fail to honor a promise given to a brahmacäré is never proper, forlying is the most sinful activity. Everyone should be afraid of the sinfulreactions to lying, for mother earth cannot even bear the weight of asinful liar. The spreading of a kingdom or empire is temporary; if there isno benefit

for the general public, such expansion has no value. Previously,all the great kings and emperors expanded their kingdoms with a regard forthe welfare of the people in general. Indeed, while engaged in suchactivities for the benefit of the general public, eminent men sometimeseven sacrificed their lives. It is said that one who is glorious in hisactivities is always living and never dies. Therefore, fame should be theaim of life, and even if one becomes poverty-stricken for the sake of agood reputation, that is not a loss. Bali Mahäräja thought that even ifthis brahmacäré, Vämanadeva, were Lord Viñëu, if the Lord accepted hischarity and then again arrested him, Bali Mahäräja would not envy Him.Considering all these points, Bali Mahäräja finally gave in charityeverything he possessed.Lord Vämanadeva then immediately extended Himself into a universal body. Bythe mercy of Lord Vämanadeva, Bali

Mahäräja could see that the Lord is all-pervading and that everything rests in His body. Bali Mahäräja could seeLord Vämanadeva as the supreme Viñëu, wearing a helmet, yellow garments,the mark of Çrévatsa, the Kaustubha jewel, a flower garland, and ornamentsdecorating His entire body. The Lord gradually covered the entire surfaceof the world, and by extending His body He covered the entire sky. With Hishands He covered all directions, and with His second footstep He coveredthe entire upper planetary system. Therefore there was no vacant placewhere He could take His third footstep.______Bali Mahäräja Arrested by the LordSrimad Bhagavatam 8th Canto 21st Chapter SummaryThis chapter describes how Lord Viñëu, desiring to advertise the glories ofBali Mahäräja, arrested him for not fulfilling his promise in regard to theLord’s third step.With the

second step the Supreme Personality of Godhead reached the topmostplanet of the universe, Brahmaloka, which He diminished in beauty by theeffulgence of His toenails. Thus Lord Brahmä, accompanied by great sageslike Maréci and the predominating deities of all the higher planets,offered humble prayers and worship to the Lord. They washed the Lord’s feetand worshiped Him with all paraphernalia. Åkñaräja, Jämbavän, played hisbugle to vibrate the glories of the Lord. When Bali Mahäräja was deprivedof all his possessions, the demons were very angry. Although Bali Mahäräjawarned them not to do so, they took up weapons against Lord Viñëu. All ofthem were defeated, however, by Lord Viñëu’s eternal associates, and, inaccordance with Bali Mahäräja’s order, they all entered the lower planetsof the universe. Understanding Lord Viñëu’s purpose, Garuòa, the carrierofLord Viñëu,

immediately arrested Bali Mahäräja with the ropes of Varuëa.When Bali Mahäräja was thus reduced to a helpless position, Lord Viñëuasked him for the third step of land. Because Lord Viñëu appreciated BaliMahäräja’s determination and integrity, when Bali Mahäräja was unable tofulfill his promise, Lord Viñëu ascertained that the place for him would bethe planet Sutala, which is better than the planets of heaven.______Bali Mahäräja Surrenders His LifeSrimad Bhagavatam 8th Canto 22nd Chapter SummaryThe summary of this Twenty-second Chapter is as follows. The SupremePersonality of Godhead was pleased by the behavior of Bali Mahäräja. Thusthe Lord placed him on the planet Sutala, and there, after bestowingbenedictions upon him, the Lord agreed to become his doorman.Bali Mahäräja was extremely truthful. Being unable to keep his promise, hewas very

much afraid, for he knew that one who has deviated fromtruthfulness is insignificant in the eyes of society. An exalted person cansuffer the consequences of hellish life, but he is very much afraid ofbeing defamed for deviation from the truth. Bali Mahäräja agreed with greatpleasure to accept the punishment awarded him by the Supreme Personality ofGodhead. In Bali Mahäräja’s dynasty there were many asuras who because oftheir enmity toward Viñëu had achieved a destination more exalted than thatof many mystic yogés. Bali Mahäräja specifically remembered thedetermination of Prahläda Mahäräja in devotional service. Considering allthese points, he decided to give his head in charity as the place forViñëu’s third step. Bali Mahäräja also considered how great personalitiesgive up their family relationships and material possessions to satisfy theSupreme Personality of Godhead. Indeed, they

sometimes even sacrifice theirlives for the satisfaction of the Lord, just to become His personalservants. Accordingly, by following in the footsteps of previous äcäryasand devotees, Bali Mahäräja perceived himself successful.While Bali Mahäräja, having been arrested by the ropes of Varuëa, wasoffering prayers to the Lord, his grandfather Prahläda Mahäräja appearedthere and described how the Supreme Personality of Godhead had deliveredBali Mahäräja by taking his possessions in a tricky way. While PrahlädaMahäräja was present, Lord Brahmä and Bali’s wife, Vindhyävali, describedthe supremacy of the Supreme Lord. Since Bali Mahäräja had given everythingto the Lord, they prayed for his release. The Lord then described how anondevotee’s possession of wealth is a danger whereas a devotee’s opulenceis a benediction from the Lord. Then, being pleased with Bali Mahäräja, theSupreme

Lord offered His disc to protect Bali Mahäräja and promised toremain with him.______The Demigods Regain the Heavenly PlanetsSrimad Bhagavatam 8th Canto 23rd Chapter SummaryThis chapter describes how Bali Mahäräja, along with his grandfatherPrahläda Mahäräja, entered the planet Sutala and how the SupremePersonality of Godhead allowed Indra to reenter the heavenly planet.The great soul Bali Mahäräja experienced that the highest gain in life isto attain devotional service under the shelter of the Lord’s lotus feet infull surrender. Being fixed in this conclusion, his heart full of ecstaticdevotion and his eyes full of tears, he offered obeisances to thePersonality of Godhead and then, with his associates, entered the planetknown as Sutala. Thus the Supreme Personality of Godhead satisfied thedesire of Aditi and reinstalled Lord Indra. Prahläda Mahäräja,

being awareof Bali’s release from arrest, then described the transcendental pastimesof the Supreme Personality of Godhead in this material world. PrahlädaMahäräja praised the Supreme Lord for creating the material world, forbeing equal to everyone and for being extremely liberal to the devotees,just like a desire tree. Indeed, Prahläda Mahäräja said that the Lord iskind not only to His devotees but also to the demons. In this way hedescribed the unlimited causeless mercy of the Supreme Personality ofGodhead. Then, with folded hands, he offered his respectful obeisances untothe Lord, and after circumambulating the Lord he also entered the planetSutala in accordance with the Lord’s order. The Lord then orderedÇukräcärya to describe Bali Mahäräja’s faults and discrepancies inexecuting the sacrificial ceremony. Çukräcärya became free from fruitiveactions by chanting the holy name of the

Lord, and he explained howchanting can diminish all the faults of the conditioned soul. He thencompleted Bali Mahäräja’s sacrificial ceremony. All the great saintlypersons accepted Lord Vämanadeva as the benefactor of Lord Indra because Hehad returned Indra to his heavenly planet. They accepted the Supremepersonality of Godhead as the maintainer of all the affairs of theuniverse. Being very happy, Indra, along with his associates, placedVämanadeva before him and reentered the heavenly planet in their airplane.Having seen the wonderful activities of Lord Viñëu in the sacrificial arenaof Bali Mahäräja, all the demigods, saintly persons, Pitäs, Bhütas andSiddhas glorified the Lord again and again. The chapter concludes by sayingthat the most auspicious function of the conditioned soul is to chant andhear about the glorious activities of Lord Viñëu.SB 8.23.1çré-çuka uväcaity

uktavantaà puruñaà purätanaàmahänubhävo ’khila-sädhu-sammataùbaddhäïjalir bäñpa-kaläkulekñaëobhakty-utkalo gadgadayä giräbravétTRANSLATIONÇukadeva Gosvämé said: When the supreme, ancient, eternal Personality ofGodhead had thus spoken to Bali Mahäräja, who is universally accepted as apure devotee of the Lord and therefore a great soul, Bali Mahäräja, hiseyes filled with tears, his hands folded and his voice faltering indevotional ecstasy, responded as follows.SB 8.23.2çré-balir uväcaaho praëämäya kåtaù samudyamaùprapanna-bhaktärtha-vidhau samähitaùyal loka-pälais tvad-anugraho ’marairalabdha-pürvo ’pasade ’sure ’rpitaùTRANSLATIONBali Mahäräja said: What a wonderful effect there is in even attempting tooffer respectful obeisances to You! I merely endeavored to offer Youobeisances, but nonetheless the attempt was as successful as

those of puredevotees. The causeless mercy You have shown to me, a fallen demon, wasnever achieved even by the demigods or the leaders of the various planets.PURPORTWhen Vämanadeva appeared before Bali Mahäräja, Bali Mahäräja immediatelywanted to offer Him respectful obeisances, but he was unable to do sobecause of the presence of Çukräcärya and other demoniac associates. TheLord is so merciful, however, that although Bali Mahäräja did not actuallyoffer obeisances but only endeavored to do so within his mind, the SupremePersonality of Godhead blessed him with more mercy than even the demigodscould ever expect. As confirmed in Bhagavad-gétä (2.40), svalpam apy asyadharmasya träyate mahato bhayät: “Even a little advancement on this pathcan protect one from the most dangerous type of fear.” The SupremePersonality of Godhead is known as bhäva-grähé janärdana because He takesonly

the essence of a devotee’s attitude. If a devotee sincerelysurrenders, the Lord, as the Supersoul in everyone’s heart, immediatelyunderstands this. Thus even though, externally, a devotee may not renderfull service, if he is internally sincere and serious the Lord welcomes hisservice nonetheless. Thus the Lord is known as bhäva-grähé janärdanabecause He takes the essence of one’s devotional mentality.SB 8.23.15çré-çukra uväcakutas tat-karma-vaiñamyaàyasya karmeçvaro bhavänyajïeço yajïa-puruñaùsarva-bhävena püjitaùTRANSLATIONÇukräcärya said: My Lord, You are the enjoyer and lawgiver in allperformances of sacrifice, and You are the yajïa-puruña, the person to whomall sacrifices are offered. If one has fully satisfied You, where is thechance of discrepancies or faults in his performances of sacrifice?PURPORTIn Bhagavad-gétä (5.29) the Lord says,

bhoktäraà yajïa-tapasäàsarva-loka-maheçvaram: the Lord, the supreme proprietor, is the actual person to hesatisfied by the performance of yajïas. The Viñëu puräëa (3.8.9) says:varëäçramäcäravatäpuruñeëa paraù pumänviñëur ärädhyate panthänanyat tat-toña-käraëamAll the Vedic ritualistic sacrifices are performed for the purpose ofsatisfying Lord Viñëu, the yajïa-puruña. The divisions ofsociety—brähmaëa,kñatriya, vaiçya, çüdra, brahmacarya, gåhastha, vänaprastha andsannyäsa—are all meant to satisfy the Supreme Lord, Viñëu. To act according to thisprinciple of the varëäçrama institution is called varëäçramäcaraëa. InÇrémad-Bhägavatam (1.2.13), Süta Gosvämé says:ataù pumbhir dvija-çreñöhävarëäçrama-vibhägaçaùsvanuñöhitasya dharmasyasaàsiddhir hari-toñaëam“O best among the twice-born, it is therefore

concluded that the highestperfection one can achieve by discharging his prescribed duties accordingto caste divisions and orders of life is to please the Personality ofGodhead.” Everything is meant to satisfy the Supreme Personality ofGodhead. Therefore, since Bali Mahäräja had satisfied the Lord, he had nofaults, and Çukräcärya admitted that cursing him was not good.SB 8.23.16mantratas tantrataç chidraàdeça-kälärha-vastutaùsarvaà karoti niçchidramanusaìkértanaà tavaTRANSLATIONThere may be discrepancies in pronouncing the mantras and observing theregulative principles, and, moreover, there may be discrepancies in regardto time, place, person and paraphernalia. But when Your Lordship’s holyname is chanted, everything becomes faultless.PURPORTÇré Caitanya Mahäprabhu has recommended:harer näma harer nämaharer nämaiva kevalamkalau nästy eva nästy

evanästy eva gatir anyathä“In this age of quarrel and hypocrisy the only means of deliverance ischanting the holy name of the Lord. There is no other way. There is noother way. There is no other way.” (Båhan-näradéya Puräëa 38.126) Inthisage of Kali, it is extremely difficult to perform Vedic ritualisticceremonies or sacrifices perfectly. Hardly anyone can chant the Vedicmantras with perfect pronunciation or accumulate the paraphernalia forVedic performances. Therefore the sacrifice recommended in this age issaìkértana, constant chanting of the holy name of the Lord. Yajïaiùsaìkértana-präyair yajanti hi sumedhasaù (Bhäg. 11.5.29). Instead ofwasting time performing Vedic sacrifices, those who are intelligent, thosewho possess good brain substance, should take to the chanting of the Lord’sholy name and thus perform sacrifice perfectly. I have seen that manyreligious leaders

are addicted to performing yajïas and spending hundredsand thousands of rupees for imperfect sacrificial performances. This is alesson for those who unnecessarily execute such imperfect sacrifices. Weshould take the advice of Çré Caitanya Mahäprabhu (yajïaiù saìkértana-präyair yajanti hi sumedhasaù). Although Çukräcärya was a strictbrähmaëaaddicted to ritualistic activities, he also admitted, niçchidramanusaìkértanaà tava: “My Lord, constant chanting of the holy name of YourLordship makes everything perfect.” In Kali-yuga the Vedic ritualisticceremonies cannot be performed as perfectly as before. Therefore Çréla JévaGosvämé has recommended that although one should take care to follow allthe principles in every kind of spiritual activity, especially in worshipof the Deity, there is still a chance of discrepancies, and one shouldcompensate for this by chanting the holy name of

the Supreme Personality ofGodhead. In our Kåñëa consciousness movement we therefore give specialstress to the chanting of the Hare Kåñëa mantra in all activities.SB 8.23.27.brahmä çarvaù kumäraç cabhågv-ädyä munayo nåpapitaraù sarva-bhütänisiddhä vaimänikäç ca yesumahat karma tad viñëorgäyantaù param adbhutamdhiñëyäni sväni te jagmuraditià ca çaçaàsireTRANSLATIONLord Brahmä, Lord Çiva, Lord Kärttikeya, the great sage Bhågu, othersaintly persons, the inhabitants of Pitåloka and all other living entitiespresent, including the inhabitants of Siddhaloka and living entities whotravel in outer space by airplane, all glorified the uncommon activities ofLord Vämanadeva. O King, while chanting about and glorifying the Lord, theyreturned to their respective heavenly planets. They also praised theposition of Aditi.SB 8.23.28sarvam etan

mayäkhyätaàbhavataù kula-nandanaurukramasya caritaàçrotèëäm agha-mocanamTRANSLATIONO Mahäräja Parékñit, pleasure of your dynasty, I have now described to youeverything about the wonderful activities of the Supreme Personality ofGodhead Vämanadeva. Those who hear about this are certainly freed from allthe results of sinful activities.SB 8.23.29päraà mahimna uruvikramato gåëänoyaù pärthiväni vimame sa rajäàsi martyaùkià jäyamäna uta jäta upaiti martyaity äha mantra-dåg åñiù puruñasya yasyaTRANSLATIONOne who is subject to death cannot measure the glories of the SupremePersonality of Godhead, Trivikrama, Lord Viñëu, any more than he can countthe number of atoms on the entire planet earth. No one, whether bornalready or destined to take birth, is able to do this. This has been sungby the great sage Vasiñöha.PURPORTVasiñöha Muni has

given a mantra about Lord Viñëu: na te viñëorjäyamäno najäto mahimnaù päram anantam äpa. No one can estimate the extent of theuncommonly glorious activities of Lord Viñëu. Unfortunately, there are so-called scientists who are subject to death at every moment but are tryingto understand by speculation the wonderful creation of the cosmos. This isa foolish attempt. Long, long ago, Vasiñöha Muni said that no one in thepast could measure the glories of the Lord and that no one can do so in thefuture. One must simply be satisfied with seeing the glorious activities ofthe Supreme Lord’s creation. The Lord therefore says in Bhagavad-gétä(10.42), viñöabhyäham idaà kåtsnam ekäàçena sthito jagat: “With asinglefragment of Myself, I pervade and support this entire universe.” Thematerial world consists of innumerable universes, each one full ofinnumerable planets, which are all

considered to be products of the SupremePersonality of Godhead’s material energy. Yet this is only one fourth ofGod’s creation. The other three fourths of creation constitute thespiritual world. Among the innumerable planets in only one universe, the so-called scientists cannot understand even the moon and Mars, but they try todefy the creation of the Supreme Lord and His uncommon energy. Such menhave been described as crazy. Nünaà pramattaù kurute vikarma (Bhäg. 5.5.4).Such crazy men unnecessarily waste time, energy and money in attempting todefy the glorious activities of Urukrama, the Supreme Personality ofGodhead..SB 8.23.30TRANSLATIONIf one hears about the uncommon activities of the Supreme Personality ofGodhead in His various incarnations, he is certainly elevated to the higherplanetary system or even brought back home, back to Godhead..SB

8.23.31TRANSLATIONWhenever the activities of Vämanadeva are described in the course of aritualistic ceremony, whether the ceremony be performed to please thedemigods, to please one’s forefathers in Pitåloka, or to celebrate a socialevent like a marriage, that ceremony should be understood to be extremelyauspicious.PURPORTThere are three kinds of ceremonies—specifically, ceremonies to please theSupreme Personality of Godhead or the demigods, those performed for socialcelebrations like marriages and birthdays, and those meant to please theforefathers, like the çräddha ceremony. In all these ceremonies, largeamounts of money are spent for various activities, but here it is suggestedthat if along with this there is recitation of the wonderful activities ofVämanadeva, certainly the ceremony will be carried out successfully andwill be free of all discrepancies.Thus end the Bhaktivedanta

purports of the Eighth Canto, Twenty-thirdChapter, of the Çrémad-Bhägavatam, entitled “The Demigods Regain theHeavenly planets.”by HDG Srila A.C. Bhaktivedanta Swami Prabhupada,All pictures from Srimad Bhagavatam above - 2005 TheBhaktivedanta Book TrustSRILA JIVA GOSVAMISri Sanatana, Sri Rupa and Sri Vallabha were three brothers, all employedin the service of the Badsa Hussain Shah. Amongst the three, there was onlyone descendent, Sri Jiva. Having been rewarded richly by the Badsa fortheir sevices, their household life was very opulent. There was nothinglacking in whatever was necessary for the upbringing of the only son. Thehouse was illuminated by the effulgence of the child's golden complexion;his eyes were like the expanded petals of the lotus; every part of his bodywas graced with a

lusterous, radiant splendor.When Sri Gaurasundara came to Ramakeli, Sri Jiva was blessed by havingdarshana of His worshipable lord, though he was just a baby at the time.Placing the dust of His lotus feet on the child's head, Mahaprabhuindicated him to be the future sovereign preceptor of the Gaudiyasampradaya. Though he was only a child, Sri Jiva kept the form of the Lord,which fascinates all the world, within his heart. As he grew up, whileeating, lying down, in his dreams, while he was awake, at all times, hewould meditate on that form.Later on, when his father and uncles renounced their family life in orderto be with Mahaprabhu, the only child, Sri Jiva, was left with his motherin the family palace at Fateyabad. Lying in her lap, which was wet withtears of separation, he gradually began to grow as the waxing moon. Seeingthat the mother and the child's face were always wet with tears,

theirfriends also fell under the shadow of sadness and only with greatdifficulty managed to assuage their grief. Whenever Sri Jiva would rememberhis father and uncles, or the lotus feet of Sri Gaura Hari, he would loseconsiousness and fall to the ground.As he got a little older, Sri Jiva took up the worship of the Deities ofSri-Sri Rama-Krsna. He would carefully decorate Them and offer bhoga andarati, serving Them with his full attention. Even in his play, whatevergames he played were connected with Sri krsna's pastimes.While studying under the local panditas he became proficent in grammar,poetry and rhetoric. Noting his great intellect, his teacherscommented, "Such brilliance is not often found in a child so young asthis.No doubt he will be a very high-souled, saintly person."Even while engaged in his studies Jiva always thought of Sri Sri Nitai-Gauranga. Once he saw in a dream

that Sri Rama-Krsna had taken the forms ofNitai-Gauranga and were dancing. [b.R.1.732] Giving him the dust of Theirlotus feet, the Two Lords then disappeared. Having seen such a wonderfuldream, Sri Jiva was consoled somewhat. Then he began to think, "When willIbe able to crawl out of this well of family life and devote my full timeand energy, my very self, to serving these two most magnanimous Lords?"Buthe was the only son of the family. Only in his company could his motherforget somewhat the pangs of separation in her heart. When Sri Jiva learnedthat his father had given up his life on the banks of the Ganga, he wascompeletely unsettled. After that his eyes were never dry. The familymembers and friends tried to console him but to little avail. Family lifehad become the source of his utter sadness.Someone suggested to Jiva to go to Navadwipa and bathe himself in thecoolness emanating from

the lotus feet of Lord Nityananda Prabhu so thathis mind and body, burning with with grief, could be refreshed. Thus SriJiva set our for Navadwipa with a group of pilgrims. [b.R.1/741]Nityananda Prabhu, the omniscient Lord, could understand that Sri Jiva wason his way to Navadwipa. Therefore He also left for there from Khardaha.After a few days, Jiva arrived at Navadwipa. Seeing the beauty of thatplace he was charmed. Falling down on the ground, he offered his dandavatsto Mother Ganges. Inquiring from the villagers the directions to Mayapura,he learned that Nityananda Prabhu was residing at Srivasa Pandita's house.At last arriving there, he fell down at the door to offer his dandavats.Nityananda Prabhu came out with Srivasa Pandita and picked him up andembraced him, asking, "Are you the nephew of Sri Rupa and SriSanatana?"As an answer, Jiva again fell down on the ground at the lotus feet

ofNityananda Prabhu. This time Nityananda Prabhu brought him in the house andbegan to inquire after the welfare of his family at Fateyabad. Then SriJiva was introduced to the devotees present in Navadwipa; he offered hissalutations at their lotusfeet. Everyone was very happy to meet the nephewof Sri Rupa and Sanatana. That day Sri Jiva received the remnants ofNityananda prabhu's prasadam.The next day, the two of them came to Saci Mata'a house. Seeing thebirthplace of Sri Gaurasundara, which was filled with such splendor, SriJiva was greatly pacified and fell down on the ground to roll in the dust.In the large courtyard the devotees were singing songs praising the gloriesof Sri Krsna Caitanya Mahaprabhu. Seeing Nityananda Prabhu, everyone stoodup and then fell down, offering their dandavats at His lotus feet. ThenJiva saw Saci Mata sitting on the veranda.Dressed in white with silk chadder

around her shoulders she looked radiant,the white of her hair blending with her white sari. Though her bodytrembled with old age and was very thin, still the courtyard wasilluminated by her divine effulgence. Forgetting herself in rememberance ofSri Gaursundara, she was sitting with her eyes closed. Becoming aware thatNityananda Prabhu had arrived, she covered her head with her sari andcalled her servant. "Isana! Srpada has arrived. Please wash Hisfeet."After this was done, Nityananda offered namaskar to the mother of theSupreme Lord and took His seat. He then introduced Sri Jiva to her. SaciMata placed her hand on his head to bless him, and Sri Jiva floated in theocean of happiness. Saci Mata then requested the two of them to honor theLord's prasada. "Take prasada here at your mother's house today,my child.I offered there preparations in secret to Sri Gaurcandra."Sri

Jiva spent some days with Nityananda Prabhu, touring the nine islandsof Navadwipa, in order to have darsana of the holy places of the Lord'spastimes there. Then, as ordered by Nitya?nanda Prabhu, he set out for Kasi(Varanasi) . At Kasi he studied Vedanta under Sri Madhusudana Vacaspati, adisciple of Sarvabhauma Bhattacarya. The conclusions of Vedanta containedin Srimad-Bhagavatam that were expounded by Sri Caitanya Mahaprabhu toSarvabhauma Bhattacarya in Puri had been in turn taught by the Bhattacaryato Madhusudana Vacaspati, who established a toll at Kasi. From him, SriJiva mastered the same conclusions.From here Sri Jiva set out for Sri Vrindavana where he received shelter atthe lotus feet of his two uncles. Sri Rupa and Sanatana. They were verypleased to see him and received from him all the news. Jiva stayed with SriRupa, who began to teach him Srimad Bhagavatam. After initiating him withthe

divine mantra, Rupa engaged him in the service of Sri Sri Radha-Damodara. According to Sadhana dipika, this Deity of Damodara was fashionedby Rupa Gosvami's own hand for his dear disciple Sri Jiva. Sri Sri Radha-Damodara are presently being worshipped in Jaipur, Rajasthan.Seeing that Jiva had quickly become conversant with the conclusion of theSrimad Bhagavatam, Sri Rupa engaged him in proof-reading his Bhakti-rasamrta-sindhu. At this time Sri Jiva compiled a commentary on Bhakti-rasamrta-sindhu called Durgama sangamani. In the year 1476 (Sakabda) SriSanatana Gosvami compiled Sri Vaisnava tosani, a commentary on the tenthcanto of Srimad-Bhagavatam, which he gave to Sri Jiva for proof reading.Under the order of Sri Sanatana, Sri Jiva compiled a commentary on thatnamed Laghu Vaisnava tosani in the year 1500 (Sakabda). His writings, alongwith those of Sri Rupa and Sri Sanatana, Sri Gopal Bhatta, Sri

RaghunathaBhatta, Sri Raghunath das, Sri Krsna das, Sri Kasisvar Pandit, and SriMadhu Pandit, completely captivated the learned men of that time.It was the beginning of a golden age at Sri Vraja dhama.Sri Jiva regurlarly brought water for Sri Rupa and Sanatana's bath. Hemassaged their heads with oil, cleaned their ashram, worship the Deity,cooked and corrected manuscripts.After the disappearance of Sri Rupa and Sanatana, Sri Jiva continued thetradition that they had inaugerated. Once Sri Jiva travelled to Agra todebate with the Rajputs concerning the glories of Jamuna and Ganga rivers.He established that the Jamuna is more glorious than the Ganga as the Gangaemanates from Krsna's lotus feet whereas the Jamuna is His own consort. Atthis the Moghul emperor was very much satisfied and wanted to present himsomething. Sri Jiva replied that he would accept some blank papers. So theemperor

presented Jiva some stained paper. (At that time paper was veryrare and most manuscripts were usually composed on leaves.)There is also a legend that once, when a moghul emperor (possibly Akbar)wanted to confer something on the Goswamis of Vrindavana, they requested afarman (emperor's order) that no living beings would be killed withinVraja. As a result of this no king would come to hunt there anymore.The disciple of Lokanatha Gosvami, Narottama dasa Thakura Maha?saya, SriGopala Bhatta Gosvami's disciple Srinivasa Acarya Prabhu, and the discipleof Hrdaya Caitanya Prabhu, Sri Syamananda Prabhu, were greatly favored bySrila Jiva Goswami. Under his tutelage they studied all the literatures ofthe Gosvamis. Later he sent them to preach this knowledge in Bengal.Srila Jiva Gosvami composed many literatures, amongst

them:Harinamamrta-vyakaranaSutra-malikaRasamrta-sesaGopala-virudavaliSri-Madhava-mahotsavaSri-Sankalpa-kalpavrksaBrahma-Samhita-tikaBhakti-rasamrta-sindhu-tika (Durgama-sangamani)Ujjvala-nilamani-tika (Locana-rocani)Gopala-campuSat-sandharbha (Tattva-sandarbha, Bhagavata-sandarbha, Paramatma sandarbha,Krsna-sandarbha, Bhakti-sandharbha, Priti-sandarbha)Srimad-Bhagavata-tika (Krama-sandarbha)Laghu-vaisnava-tosani (Tenth Canto Bhagavatam commentary)Sarva-sambadina (commentary on Sat-sandarbha)Gopala-tapani-tika (Sri-Suhkha-bodhini)Padma-puranastha-yogasara-stotra-tikaGayatri-vyakhya-vivrti (A commentary on the Gayatri mantra as described inthe Agni Purana, chapters 216-217)Radha-Krsnarcana-candrikaDhatu-sangrahaBhavartha-sucaka-campuBirth: 1533 (Christian calendar), 1455 (Sakabdha), 12th day of the brightfortnight in the month of

Bhadra.Disappearance : 1540 (Sakabdha), 3rd day of bright fortnight, PausaAge: 85 years--(Text PAMHO:16132327) ------------ End of Forwarded Message -----------------------------To from this mailing list, send an email to:Damodardesh.Yatra-Owner