We owe a great debt to Srila Jiva Goswami

[krsna]

 

 

Srila Jiva Goswami

The son of Sri Vallabha and nephew of Sri Sanatana, Sri Rupa, all of whom were employed in the service of the Badsa Hussain Shah. Having been rewarded richly by the Badsa for their devices, their household life was very opulent.

 

When Sri Caitanya Mahaprabhu came to Ramakeli, Sri Jiva was blessed by having darsana of His worshipable lord, though he was just a baby at the time. Mahaprabhu indicated him to be a great future scholar in the Gaudiya sampradaya. Though he was only a child, Sri Jiva would meditate on Sri Caitanya constantly.

 

Later on, when his father and uncles renounced their family life in order to be with Mahaprabhu, the only child, Sri Jiva, was left with his mother in the family palace at Fateyabad. Jiva missed them greatly and whenever he would remember his father and uncles, or Sri Caitanya he would lose consciousness and fall to the ground.

 

As he got a little older, Sri Jiva took up the worship of the Deities of Sri-Sri Rama-Krishna. He would carefully decorate Them and offer bhoga and aroti, serving Them with his full attention. Even in his play, whatever games he played were connected with Sri Krishna's pastimes.

 

While studying under the local panditas he became proficient in grammar, poetry and rhetoric. His teachers noted his great intellect.

 

When Sri Jiva learned that his father had passed away on the banks of the Ganga, he was completely unsettled. Family members and friends tried to console him but to little avail. Family life had become the source of his utter sadness.

 

Someone suggested to Jiva to go to Navadwipa and see Lord Nityananda, so he set out for Navadwipa with a group of pilgrims. Everyone at Navadwipa was very happy to meet the nephew of Sri Rupa and Sanatana.

 

Sri Jiva spent some days with Nityananda Prabhu, touring the nine islands of Navadwipa, in order to visit the holy places of the Lord's pastimes there. Then, as ordered by Nityananda Prabhu, he set out for Kasi (Varanasi) . At Kasi he studied Vedanta under Sri Madhusudana Vacaspati, a disciple of Sarvabhauma Bhattacarya. The conclusions of Vedanta contained in Srimad-Bhagavatam that were expounded by Sri Caitanya Mahaprabhu to Sarvabhauma Bhattacarya in Puri had been in turn taught by the Bhattacarya to Madhusudana Vacaspati, who established a school at Kasi.

 

From here Sri Jiva set out for Sri Vrindavana where he received shelter at the lotus feet of his two uncles. Sri Rupa and Sanatana. Jiva stayed with Sri Rupa, who began to teach him Srimad-Bhagavatam. After initiating him with the divine mantra, Rupa engaged him in the service of Sri Sri Radha-Damodara.

 

Seeing that Jiva had quickly become conversant with the conclusion of Srimad-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. Sri Sanatana Goswami compiled Sri Vaisnava-tosani, a commentary on the tenth canto of Srimad-Bhagavatam, which he gave to Sri Jiva for proof-reading. Under the order of Sri Sanatana, Sri Jiva compiled a commentary on that named Laghu Vaisnava-tosani. His writings, along with those of Sri Rupa and Sri Sanatana, Sri Gopal Bhatta, Sri Raghunatha Bhatta, Sri Raghunatha Dasa, Sri Krsna Dasa, Sri Kasisvar Pandita, and Sri Madhu Pandita, completely captivated the learned men of that time.

 

It was the beginning of a golden age at Vrindavana. Sri Jiva regularly brought water for Sri Rupa and Sanatana's bath. He massaged their heads with oil, cleaned their asrama, worship the Deity, cooked and corrected manuscripts.

 

After the passing away of Sri Rupa and Sanatana, Sri Jiva continued the tradition that they had inaugurated. Once Sri Jiva travelled to Agra to debate with the Rajputs concerning the glories of Yamuna and Ganga rivers. He established that the Yamuna is more glorious than the Ganga as the Ganga emanates from Krishna's lotus feet whereas the Yamuna is His own consort. At this the Moghul emperor was very much satisfied and wanted to present him something. Sri Jiva replied that he would accept some blank papers. So the emperor presented Jiva 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 moghul emperor (possibly Akbar) wanted to confer something on the Goswamis of Vrindavana, they requested a farman (emperor's order) that no living beings would be killed within Vraja. As a result of this no king would come to hunt there anymore.

 

The disciple of Lokanatha Goswami, Narottama Dasa Thakura Mahasaya, Sri Gopala Bhatta Goswami's disciple Srinivasa Acarya Prabhu, and the disciple of Hrdaya Caitanya Prabhu, Sri Syamananda Prabhu, were greatly favoured by Srila Jiva Goswami. Under his tutelage they studied all the literatures of the Goswamis. Later he sent them to preach this knowledge in Bengal.

 

Srila Jiva Goswami composed many literatures, amongst them:

 

Harinamamrta-vyakarana, Sutra-malika, Rasamrta-sesa, Gopala- virudavali ,Sri-Madhava-mahotsava, Sri-Sankalpa-kalpavrksa, Brahma-Samhita-tika, Bhakti-rasamrta-sindhu-tika (Durgama-sangamani), Ujjvala-nilamani-tika (Locana-rocani), Gopala-campu, Sat-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-tika, Gayatri-vyakhya-vivrti (A commentary on the Gayatri mantra as described in the Agni Purana, chapters 216–7), Radha-Krsnarcana-candrika, Dhatu-sangraha, Bhavartha-sucaka-campu.

 

Srila Jiva Goswami passed away in 1618 in Vrindavana.

[krsna]

Commentary by Srila Jiva Goswami to the First Verse of Brahma Samhita:

 

 

 

Within my heart I worship the splendour of Lord Krishna's transcendental form. I desire that by Lord Krishna's mercy I will be able to explain the verses of Brahma-samhita.

Although the Brahma-samhita is a very difficult book, the commentaries of the sages have made it easy to understand. My words follow their explanations.

Although the Brahma-samhita contains one hundred chapters, because this chapter briefly describes Lord Krishna's transcendental form, it is the best.

The same transcendental sweetness the pure-hearted devotees sees in Srimad-Bhagavatam and other Vaisnava-sastras is also present in the Brahma-samhita. For this reason my heart is now happy.

After due reflection, in this book I have lightly touched on the same topics more elaborately explained in my Sri Krishna-sandarbha.

 

 

Krishna:

Srimad Bhagavatam (1.3.28) explains:

"All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead.”

Brahma-samhita begins with a similar declaration of the supremacy of Lord Krishna. In this verse the Supreme Personality of Godhead is specifically identified as Lord Krishna. As the name Lord Krishna is spoken first in the passage beginning "Krishnavatarotsava" and other statements of Srila Sukadeva Gosvami and other great souls, as the name of Krishna is given first in the statement "krsnaya vasudevaya devaki-nandanaya" of the Sama Upanisad, as the name of Krishna is given first in Garga Muni's revelation of the Lord's holy names, and as the example "payasa kumbham purayati" is also given, in the same way this verse of Brahma-samhita gives the name Krishna first because the form of Lord Krishna is the origin of all other forms of Godhead.

That Krishna is the most important name of the Supreme Personality of Godhead is explained in the Padma Purana, Prabhasa-khanda, where, in a conversation between Narada and Kusadhvaja, the following words of the Supreme Personality of Godhead are repeated:

"O Arjuna, of all My holy names, Krishna is the most important."

The importance of the name Krishna is also confirmed in the Brahmanda Purana, Sri Krishnastottara-sata-nama-stotra, where Lord Krishna says:

"The pious results derived from chanting the thousand names of Lord Vishnu three times can be attained by only one repetition of the holy name of Krishna."

In the first verse of Brahma-samhita the name "Govinda" is also given. This name is given to Lord Krishna because He is the master of the spiritual surabhi cows. Because Lord Krishna is all-powerful, the first verse of Brahma-samhita describes Him as "isvara". Lord Krishna is also described in these words of Srimad-Bhagavatam (10.8.13 and 15).

"Your son Krishna appears as an incarnations in every millennium. In the past He assumed three different colours: white, red, and yellow, and now He has appeared in a blackish colour."

"From this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them."

In these verses the word "asya" (of Him) refers to Lord Krishna "anuyugam means "in every millennium", "tanuh" means "the forms of various incarnations", "grhnatah" means "manifests", "varnas trayah" means "the colours beginning with white", an d "asan" means "manifested. In these verses Garga Muni says, "In Satya yuga and other yugas the Lord appeared in a white form and forms of other colours, but now (idanim) He has appeared in His original form, the form of Lord Krishna (krsnatam gatah). Because Lord Krishna is the original, the best form of the Personality of Godhead, the name Krishna is the most important of His names, and the other forms of Godhead (bahuni rupani) are manifested from the original form, Krishna. That the transcendental qualities of the name Krishna make it the most important of God's names is confirmed in the following statement of Vaishnava literature:

"The word "krs" is the attractive feature of the Lord's existence and "na" means spiritual pleasure. when the verb "krs" is added to the affix "na", it becomes Krishna, which indicates the Absolute Truth.

In this way the name Krishna is described. The verse of Vaishnava literature does not accept any other name as the most important name of God. In the Astadasaksara-mantra-vyakhya of both the Upasana Tantra and the Gautamiya Tantra the followin g similar verse may be seen:

"The word "krs" means 'eternal transcendental existence" and 'na' means "spiritual pleasure". When the verb "krs" is added to the affix "na", it becomes Krishna, which indicates the eternally blissful Absolute Truth."

The word "bhu" comes from the verb "bhu", which may mean "to be" or "to attract". In the quotation from Vaishnava literature the word is interpreted to mean "attraction" and in the quote from Gautamiya Tantra, "bhu" is interpreted to mean "ex istence".

The word "bhu" may thus be interpreted to mean "existence", but in this case it may not be interpreted to mean "movement" or "generalness". The primary meaning is "attraction". The secondary meaning is "existence". The meanings "movement" and "generalness" cannot be accepted here.

The word "nirvrtti" means "bliss". The phrase "tayor aikyam" means "when the two syllables are placed together into a word". "Param brahma" means "the substance that is the greatest of all". In the phrase "krsna ity abhidhiyate" an alternate reading replaces the word "abhidhiyate" with "iryate" (is named).

Aside from these varied considerations, the primary meaning of the two syllables Krishna is that "krs" means "attraction" and "na" means "transcendental bliss". The word "krs" meaning "attracting" should be understood to mean " that which attracts", just as in the adage "ayur ghrtam" (ghee is long life) ghee is equated with long life because eating foods cooked in ghee makes one long-lived.

Various explanations of the word "param brahma" are given in the scriptures. For example, the Vishnu Purana declares:

"The wise know that the word "param brahma" means 'He who is the greatest' and 'He who nourishes and protects all living entities'".

The Gautamiya Tantra also gives the following explanation of the word "param brahma":

"The word 'krs' means 'eternal transcendental existence' and 'na' means 'spiritual pleasure'. These two syllables, meaning eternal existence and spiritual pleasure, are joined to become the word 'Krishna', the name of the param brahma."

The advaitavadis (monists) think the phrase "satta-svanandayor yogat" in this verse means "distinction such as eternal existence and transcendental bliss lose their separateness and become one in the impersonal absolute." Because the words " sat" and "ananda" have different meanings, and because, even if these two words are taken to be synonyms, their repetition in a sentence is meaningless (as if we were to repeat the word "vrksa" and "taru", which both mean "tree" within a single sentence), the conclusion of the impersonalists must be false.

The word "sat" (eternal) is used here to mean "the Supreme Eternal, who is the source of all other eternals". This is described in these words of the Sruti-sastra:

"O noble student, in the beginning only the eternal existed."

The verse from the Gautamiya Tantra may be explained in the following way. The first half of the verse describes Lord Krishna, who is all-attractive and full of transcendental bliss. The second half of the first states that because Lord Krishna is blissful and all- attractive He delights all living entities. For this reason the scriptures declare:

"Because they find transcendental bliss in Him, the devotees have fallen in love with Sri Krishna."

In this way the word Krishna should be understood to mean "He who is full of transcendental bliss, and whose handsome form and transcendental qualities attract all living entities." For this reason popular usage interprets the word "devakinandana" to mean "He who pleases Devaki." Sri Krishna's delighting everyone may be seen in the following statement of the Vasudeva Upanisad:

"Lord Krishna, the son of Devaki delights everyone".

"Lord Krishna is independently perfect, eternally changeless, and the origin of all transcendental bliss."

For these reasons the popular explanation of the word Devakinandana (He who pleases Devaki) should be accepted and not rejected in favour of the views of pedantic grammarians. This is confirmed by the following statement of great scholars:

"When popular usage interprets a word in a way very appropriate to the object it describes, that interpretation should be accepted. When scientific etymology interprets a word in a way not appropriate to the object described, that meaning should not be accepted."

That Sri Krishna is the Supreme Brahman is affirmed in the words of Srimad-Bhagavatam:

"The form of the Supreme Brahman is the humanlike form of Sri Krishna."

In Srimad-Bhagavatam (10.14.32) is also said:

"How greatly fortunate are Nanda Maharaja, the cowherd men and all the inhabitants of Vrajabhumi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahma, has become their friend."

In the Vishnu Purana it is said:

"The Supreme Brahman, who has a humanlike form and who bears the name Krishna, has descended to this world."

In the Bhagavad-gita (14.27) Lord Krishna declares:

"I am the basis of the impersonal Brahman."

In the Gopala-tapani Upanishad it is said:

"The cowherd boy Krishna is the Supreme Brahman."

 

 

Isvara:

Now let us return to the first verse of Brahma-samhita. Now that we have explained the word "Krishna", we will proceed to the word "isvara". "Isvara" means "the supreme controller of everyone". This is seen in the following description of th e word Krishna in the Gautamiya Tantra:

"The Supreme Personality of Godhead, the supreme controller, controls (krs) all moving and unmoving beings. Therefore He is name 'Krishna'".

In this verse the word "kala" means "controller". It is derived from the verb "kal", which means "to control". That Sri Krishna is the supreme controller is also confirmed by the following words of Srimad-Bhagavatam (3.2.21):

"Lord Sri Krishna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshipped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet."

In Bhagavad-gita (10.42) Lord Krishna declares:

"With a single fragment of Myself I pervade and support this entire universe."

In the Gopala-tapani Upanishad it is said:

"Sri Krishna is the worshipable and all-pervading supreme controller."

 

Parama:

Now that the word "isvara" has been explained, we will describe the word "parama". "Para" means "supreme" and "ma" means "mother". The "para-mas" therefore are the goddesses of fortune who are Lord Krishna's internal potencies. They are desc ribed in these words of Srimad-Bhagavatam (10.59.43).

"Full of transcendental bliss, Lord Krishna enjoyed pastimes with the beautiful gopis, who were all goddesses of fortune."

In Srimad-Bhagavatam (10.47.60) it is also said:

"When Lord Sri Krishna was dancing with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favour was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a thing even imagined by the most beautiful girls in the heavenly planets whose bodily lustre and aroma resemble the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation."

In Srimad-Bhagavatam (10.33.6) it is also said:

"Although the son of Devaki, the Supreme Personality of Godhead, is also the reservoir of all kinds of beauty, when He is among the gopis He nonetheless becomes more beautiful, for He resembles a marakata jewel surrounded by gold and other jewels."

In the Brahma-samhita (56) it is said:

"In Svetadvipa the Laksmis in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Krishna as their only lover."

In the Gopala-tapani Upanishad it is said:

“Lord Krishna is worshipped by the goddess of fortune."

Adi:

Sri Krishna is described as "adi" (the origin of all). This is explained in the following words of Srimad-Bhagavatam (10.72.15):

"Hearing that Jarasandha had not been defeated, Maharaja Yudhisthira began to think of a plan to defeat him. At that time Lord Hari, who is the origin of all, spoke the plan that had already been formulated by Uddhava."

"The word "hari" refers to Sri Krishna, who is the origin of all."

That Sri Krishna is the Supreme and the origin of all is declared in these words of Srimad-Bhagavatam:

"I offer my respectful obeisances to Sri Krishna, the Supreme Personality of Godhead who is the origin of all."

Anadi:

Then again, Sri Krishna is not "adi" but "anadi" (He who has no origin). This is described in Gopala-tapani Upanishad, which declares:

"Sri Krishna is the chief eternal among many eternals."

Sarva-karana-karanam:

Next, the word "sarva-karana-karanam" means "the prime cause of all causes". This means that He is the creator of the universes and the origin of the purusa-avatara. This is described in Srimad- Bhagavatam (10.85.31) where Devaki tells Lord Krishna:

"O Lord of the universe, O original Supreme Person, by a portion of a portion of a portion of Yourself You create, maintain and destroy the material universes. Now I take shelter of You."

Sridhara Swami comments on this verse in these words: "The first portion mentioned here is the purusa-avatara. A portion of Him is the illusory potency maya. A portion of maya is the modes of nature. By a portion of the modes of nature th e universes are created, maintained and destroyed. "tva" means 'of You' and 'gatim gata' means 'I take shelter'."

That Sri Krishna is the origin of the purusa-avatara is also described in the following prayer of Lord Brahma (Srimad-Bhagavatam 10.14.14):

"O Lord Krishna, Narayana refers to one whose abode is in the water born from Nara (Garbhodakasayi Vishnu) and that Narayana is Your plenary portion."

The word Narayana is also explained in these words:

"Manifested from Lord Garbhodakasayi Vishnu (Nara), the inert material elements are called 'nara'. Because the Supreme Personality of Godhead is the ultimate resting place (ayana) of these material elements (nara), He is known as Narayana." These words, then, mean "O Lord, Narayana is a portion of Your body." That Sri Krishna is the origin of the purusa-avatara, a portion of whom creates, maintains and destroys the universes is also confirmed in Bhagavad-gita (10.42), where Lord Krishna declares:

"With a single fragment of Myself I pervade and support this entire universe."

By all of this the proper explanation of the word Krishna is given. By the two syllables "krs" and "na" the blissful Supreme Personality of Godhead is described. By the word "isvara" and other words Lord Krishna's transcendental potencies are described. He is declared to be the Supreme, who has no rival, who is the prime cause of all causes, and who is the master of His internal potencies. His potencies are described in these words of the Sruti-sastra:

"The Supreme Brahman is full of transcendental bliss."

In the Sruti-sastra it is also said:

"Who can find transcendental bliss if he does not find it in the Supreme Personality of Godhead?"

In the Svetasvatara Upanishad (6.8) it is said:

"The Supreme Personality of Godhead does not possess bodily form like that of an ordinary living entity. There is no difference between His body and His soul. He is absolute. All His senses are transcendental. any one of His senses can perform the action of any other sense. Therefore, no one is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural sequence."

Sac-cid-ananda-vigraha:

At this point someone may raise the following objection: "If Krishna is all-attractive and filled with supreme transcendental bliss, then must He not be formless? After all, forms do not contain transcendental bliss."

To this objection the following reply may be given: Yes. That is true. Material forms do not contain transcendental bliss. However, Lord Krishna's wonderful form is filled with perfect transcendental bliss. This is described in the first ve rse of Brahma-samhita in the word "sac-cid-ananda-vigraha" (He has an eternal, blissful spiritual body). This truth is also confirmed in the following words of Srimad- Bhagavatam (10.14.22):

"O Krishna, Your eternal transcendental form is full of knowledge and bliss."

In the Gopala-tapani Upanishad and the Hayasirsa-pancaratra it is said:

"I offer my respectful obeisances to Lord Krishna, whose transcendental form is eternal and full of knowledge and bliss, and who rescues His devotees from distress."

In the Brahmanda Purana, Astottara-sata-nama-stotra, it is said:

"Lord Krishna's transcendental form is eternal and full of knowledge and bliss. Lord Krishna delights the residents of Nanda Maharaja's land of Vraja."

Sat:

In these verses the word "sat" should be understood to mean "eternal and unchanging". That Lord Krishna's form is eternal and unchanging is confirmed by the following words of the demigods in Srimad-Bhagavatam (10.2.26):

"O Lord Krishna, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation: creation, maintenance and annihilation, You are the Supreme Truth."

In the Srimad-Bhagavatam (10.3.25) Devaki explains:

"After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Sesa-naga."

In Srimad-Bhagavatam (10.3.27), Devaki also declares:

"No one in this material world has become free from the four principles of birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace."

In the scriptures it is also said:

"O Lord Krishna, in the beginning You alone were manifest."

Lord Brahma also declares:

"In the end only the Supreme Brahman, who is free from all dualities, remains."

In Bhagavad-gita (14.27) Lord Krishna declares:

"And I am the basis of the impersonal Brahman, which is immortal, imperishable, and eternal, and is the constitutional position of ultimate happiness."

In the Bhagavad-gita (15.18) Lord Krishna also declares:

"Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in he Vedas as that Supreme Person."

In the Gopala-tapani Upanishad it is said:

"The Supreme Personality of Godhead is always free from the material transformations of birth, death, old age, and disease. He is eternal and unchanging. He cannot be cut to pieces or killed by anyone. He stays in Vrndavana. He stays amon g the cows. He protects the cows. He stays among the cowherd people."

In the Gopala-tapani Upanishad it is also said:

"Death fears Lord Krishna."

In this verse the word "saurya" means "the land of Vrndavana".

"Surya" means "the sun-god", "sauri" means "the Yamuna river, who is the daughter of the sun-god", and "saurya" means "the land of Vrndavana, through which the Yamuna flows."

Cit:

In this first verse of Brahma-samhita the word "cit" refers to Lord Krishna's spiritual form, which He reveals to others when He wishes." This form is described by Lord Brahma in these words (Srimad- Bhagavatam 10.1.4.23):

"You are the Supreme soul, Absolute Truth, and the Supreme original person. You are the Supreme, one without a second. You are the source of the original brahmajyoti."

This form of Krishna is also described in these word of Gopala-tapani Upanisad:

"It is Krishna who in the beginning instructed Brahma in Vedic knowledge and who disseminated Vedic knowledge in the past. They who aspire to become liberated surrender to Him, the Supreme Personality of Godhead who gives transcendental knowle dge to His devotees."

In the Sruti-sastra it is said:

"With material eyes one cannot see the form of the Supreme Personality of Godhead."

In the Svetasvatara Upanishad it is said:

"By His own will the Supreme Personality of Godhead reveals Himself to whomever He chooses."

Ananda:

Next we will discuss the explanation that Lord Krishna's transcendental body is full of bliss (ananda). Lord Krishna's form is full of bliss because His limbs are the abode of the boundless love. That Sri Krishna is the blissful Supreme Personali ty of Godhead is explained in the questions and answers of Srimad-Bhagavatam 10.14.49- 58. It is also explained in these words of Maharaja Vasudeva (Srimad- Bhagavatam 10.3.13):

"My Lord, You are the blissful Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now underst and Your position perfectly."

In the Sruti-sastra it is also said:

"The form of the supreme Personality of Godhead is full of bliss."

In this way it is proved that Lord Krishna has a perfect, eternal, blissful, spiritual body, he does not have a material body like that of a conditioned soul. This is described in Srimad-Bhagavatam (10.14.55) where Srila Sukadeva Gosvami says:

"You should know Krishna as the original soul of all atmas (living entities). For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this with the strength of His own intern al potency."

This verse states that by Lord Krishna's mercy He manifests pastimes like those of an ordinary human being who has a material body. The word "mayaya" in this verse may be taken to mean "by His mercy". The Visva-prakasa dictionary declares:

"The word 'maya' may mean either 'illusion' or 'mercy'."

Govinda:

Lord Krishna enjoys many different pastimes in His transcendental form. Sometimes He accepts the role of a king in the Vrsni dynasty, and sometimes He becomes Govinda, the protector of the surabhi cows. This is described in Srimad-Bhagavatam (12.11.25):

"O Krishna, O friend of Arjuna, O chief among the descendants of Vrsni, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Vrndavana's cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees."

By His own wish the Supreme Personality of Godhead manifests His worshipable form of Govinda and enjoys specific transcendental pastimes with specific eternal associates. The Govinda feature of the Lord will be glorified in Brahma-samhita be ginning with text 29. Govinda is also described in Srimad-Bhagavatam (10.27.20-23), where, in the beginning of Govinda-abhiseka, the surabhi cow prayed:

"O Lord of the universe, You are our king, our Indra."

When the abhiseka was completed, Srimad-Bhagavatam explains:

"Then the surabhi cows gave the Lord the name Govinda."

After narrating these pastimes, Srila Sukadeva Gosvami prayed:

"May Lord Govinda, the king of the surabhi cows, be pleased with us."

Although Lord Krishna is the master and shelter of everyone, He is especially the master of the surabhi cows. For this reason the name Govinda should not be taken lightly. The importance of the cows is described in these words of the Go-sukta :

"Vedic yajnas are performed to worship the cows. The demigods rise out of respect for the cows. The four Vedas, six Vedangas, and the pada method of recitation are all manifested from the cows."

Lord Krishna is thus the master of the surabhi cows, who are liberated souls descended to this world from the Goloka Vrindavana planet in the spiritual sky. Lord Brahma also worships the Govinda feature of the Lord, as Brahma himself declares i n these words of the Gopala-tapani Upanishad (1.38):

"By offering prayers in the company of the Maruts and other demigods, I always please the Supreme Personality of Godhead, Lord Govinda, whose form is eternal and full of knowledge and bliss, and who sits beneath a kalpa-vrksa tree."

The glorious surabhi cows and other residents of Vrindavana are also glorified in these words spoken by Brahma (Srimad-Bhagavatam 10.14.34).

"My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrindavana forest so that I may be able to be favoured by the dust of the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrindavana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full of Kr sna consciousness. They do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Krishna."

 

Lord Krishna is also known as Nandanandana (the son of Maharaja Nanda). This feature of the Lord is described in these words (Srimad- Bhagavatam 10.14.1) of Brahma:

"My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead. Therefore I am offering my humble obeisances and prayers just to please You. Your bodily features are of the colour of clouds filled with water. You are glittering with silver electric flashes emanating from Your yellow garments. Let me offer my respectful repeated obeisances unto the son of Maharaja Nanda who is standing before me with conchshell earrings and peacock feather on His head. His face is beautiful. He is wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand. He is decorated with cane, flute, and a bugle made o buffalo horn. He stands before me with small lotus feet."

In this way Govinda and the other transcendental names of the Lord are explained. To conclude this description of Lord Krishna as the "isvara" (controller) and "paramesvara" (supreme controller), we will now quote the Gautamiya Tantra's explanation of the dvadasaksara- mantra:

"In the dvadasaksara-mantra the word gopi means 'material nature' and 'jana' means 'the original feature of the mahat-tattva'. The word 'vallabha' means 'the Supreme Personality of Godhead, who is the shelter of both material nature and the mahat-tattva, who is full of transcendental bliss, who is effulgent, and who, because He is the original creator of everything and because He is all-pervading within the material creation, is known as 'isvara' (the controller).

"Another interpretation is that the word 'gopi' means 'the material nature' and 'jana' means 'the Lord's Vishnu-tattva expansions'. The word 'vallabha' means 'dear to them both' and it refers to Lord Krishna, the Supreme Personality of Godhead, who is the master of all causes and effects and who is glorified in the Vedas.

"Another interpretation is that the word 'gopijana' means 'the gopis, who attained spiritual perfection after many births.' Lord Krishna is thus their husband. In this way Lord Krishna, who is the son of Nanda Maharaja, and who delights the thr ee worlds, is described."

In these verse the word "prakrti" means "the potency named Maya, who creates the material universes." The word "tattva-samuhaka" means "the original feature of the mahat-tattva, the Supreme Personality of Godhead, who is referred to by the w ords "anayor asrayah" and "sandranandam param jyotih" is described as "vallabhah".

The word "prakrtih" (used in the second verse) means the Maha-Lakshmi potency, who is manifested from the Supreme Lord's own form, who is beyond the touch of the mater ial energy, and who appears in the spiritual world of Vaikuntha.Amsa-mandalam" means "the Lord's three primary Vishnu expansions beginning with Lord Sankarsana." The phrase "aneka-janma-siddhanam" refers to the beginningless cycle of births described by Lord Krishna in these words of Bhagavad-gita (4.5):

"Many births both you and I have passed, O Arjuna."

In this last interpretation the word "vallabha" should be understood to mean "Lord Krishna, the son of Maharaja Nanda".

Maharaja Nanda's fatherhood of Lord Krishna is thus explained.

Garga Muni told Maharaja Nanda (Srimad-Bhagavatam (10.8.14):

"For many reasons, this beautiful son of yours sometimes appeared previously as the son of Vasudeva."

Because He appeared in Vasudeva's heart, Lord Krishna is also the son of Maharaja Vasudeva. This is described in the following words (Srimad-Bhagavatam 10.2.16):

"The Supreme Personality of Godhead entered the mind of Vasudeva in full opulence."

Lord Krishna is also the son of Vraja's king because at the same moment when He appeared before Vasudeva, Lord Krishna also appeared before Nanda Maharaja. This fact is described in many scriptures. Therefore the parental love Nanda Maharaja bears for Lord Krishna is very appropriate. Lord Krishna was born as the son of Vasudeva and the son of Nanda at the same moment just as Lord Varaha simultaneously was manifested on Varahaloka and as the son of Brahma. Maharaja Nanda's love for Krishna was pure and unmixed, but Maharaja Vasudeva's love was mixed with knowledge of his son's divinity and transcendental opulence. Therefore the explanation in Srimad-Bhagavatam 10.8.14 is appropriate. In this way Lord Krishna is seen in the twelve syllable mantra.

 

 

[krsna]

SRI KRSNA-SANDARBHA

 

 

BY SRILA JIVA GOSWAMI

 

 

 

VOLUME ONE

 

 

 

 

Anuccheda 1

 

 

 

TEXT 1

 

 

In the previous three sandarbhas the conception of God as the Supreme Person full of all powers and opulences is proved to be the ultimate phase of the Absolute Truth, superior to every other conception of God. This essay is written to give a specific description of that Supreme Personality of Godhead.

 

 

Sarva-samvadini Commemt

 

 

By the word nirdharana it is intended that Bhagavan is the ultimate feature of the Absolute Truth.

 

 

TEXT 2

 

 

"Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramatma or Bhagavan."

 

Srimad Bhagavatam (1.2.11)

 

 

TEXT 3

 

 

These three features of the Absolute are described in the Third Canto of Srimad-Bhagavatam. The following verse (1.3.33) describes the Lord's Brahman feature:

 

 

"Whenever a person experience, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord in His Brahman feature."

 

 

TEXT 4

 

 

According to this verse and other descriptions in the Vedic literatures, the Brahman feature of the Absolute has only one unvariegated aspect, and therefore, without any doubt, it does not require an elaborate description in many words.

 

 

TEXT 5

 

 

However, the Paramatma and Bhagavan features of the Absolute manifest a great variety of qualities, and therefore they require an elaborate description.

 

 

TEXT 6

 

 

Here we many note that in the final conclusion the Supreme Controller is not without form and qualities. This has been proved in the earlier portion of this book (the previous Sandarbhas).

 

 

TEXT 7

 

 

The Paramatma, or all-pervading expansion of the Supreme Person present in everyone's heart and in every atom, I have already described in the Third Chapter (Paramatma-sandarbha) of this book.

 

 

TEXT 8

 

 

" Formerly you said that although the Absolute Truth is one, It is manifestated in three features. What are the qualities of these three features: Brahman, Paramatma and Bhagavan ? " Thinking that this question might arise in the minds of Saunaka and the other sages, Suta Goswami said ( S.B. 1.3.1)

 

 

TEXT 9

 

 

" In the beginning of the creation, the Lord (Bhagavan) first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe."

 

 

TEXT 10

 

 

This verse says that Sri Bhagavan, who was described in the preivous chapter as the possessor of six opulences in full perfection, accepts the personal form of the purusa incarnation at the beginning of the material creation. At the time of annihilation, the material world enters again within the purusa incarnation and only the eternal spiritual reality is manifest.

 

 

TEXT 11

 

 

The question may be raised : "Why does Bhagavan accept the form of the purusa-incarnation?" To answer this question, Suta Goswami uses the word lokasisrksaya (for the purpose of creating the material universe). Along with the material universes, the eternally individual living entities entered the Lord's body at the time of devastation and appeared to have become one with Him, although their individuality actually remained intact. In order to again manifest the living entities and universes, Bhagavan expands Himself as the purusa incarnation.

 

 

TEXT 12

 

 

One may ask what form the material universes took when they became merged within the body of the purusa-incarnation. To answer this question, Suta Goswami used the word "mahad-adibhih" (with the ingredients of the material world). The mahat-tattva and other ingredients of the material world were thus contained within the body of the purusa-incarnation.

 

 

TEXT 13

 

 

The merging of the creation into the Supreme is described in the Vedic literatures: "The creation enters the Supreme as rivers flow from the mountains and enters the ocean." In this way the mahat-tattva and other ingredients of the material world enter the form of the purusa-incarnation.

 

 

TEXT 14

 

 

The first purusa-incarnation is described as the original creator of the ingredients of the material world. This in confirmed in the Satvata Tantra:

 

 

"Visnu has three forms called purusas. The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodakasayi, who is situated within each universe and the third is Ksirodakasayi, who lives in the heart of every living being."

 

 

That first purusa-incarnation, Lord Sankarsana, who lies down on the casual ocean is described in the Brahma-samhita and other Vedic literatures, as well as the verse beginning with the word "jagrhe" which was quoted in Text 9.

 

 

TEXT 15

 

 

To further explain the nature of the Lord, Suta Goswami uses the word "sodasa-kalam" (with the 16 elements of creation). This word shows that the Lord possesses all potencies required to manifest the material cosmos.

 

 

TEXT 16

 

 

In conclusion, it is Bhagavan who accepts the form of the first purusa-incarnation (Karanodakasayi Visnu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramatma.

 

 

[krsna]

 

In Sri Sri Radha-Krsna's eternal pastimes he serves as Sri Vilasa Manjari and his Samadhi is situated in the precincts of the Radha Damodar Temple.

 

 

Vilasa manjari

 

In the southeast part of Sri Visakha’s kunja lies the very beautiful Vilasanandada Kunja, where Sri Vilasa Manjari always remains as one of Sri Rupa Manjari’s sakhis. She has a bodily color like that of a golden ketaki flower, and her dress is the color of a bumblebee. Her nature is vama-mrdvi, and she is 4 days younger than Sri Rasa Manjari, making her age 12 years, 11 months and 26 days. In gaura-lila she is known as Sri Jiva Gosvami. (SGGSP)

 

 

 

[krsna]

 

According to Srila Jiva Goswami, the twenty-eight verses of the prayers of the personified Vedas (Texts 14–41) represent the opinions of each of the twenty-eight major srutis. These chief Upanisads and other srutis concern themselves with various approaches to the Absolute Truth, and among them those srutis are supreme which emphasize pure, unalloyed devotional service to the Supreme Personality of Godhead. The Upanisads direct our attention to the Personality of Godhead by first negating what is distinct from Him and then defining some of His important characteristics.

Srila Viswanatha Cakravarti interprets the first words of this prayer, jaya jaya, to mean "please reveal Your super excellence." The word jaya is repeated out of either reverence or joy.

 

"How should I reveal My excellence?" the Lord might ask.

 

The srutis answer by requesting Him to mercifully destroy the ignorance of all living beings and attract them to His lotus feet.

 

The Lord says, "But Maya, who imposes ignorance on the jeevas, is full of good qualities [grbhita-gunam]. Why should I oppose her?"

 

"Yes," the Vedas answer, "but she has taken on the three modes of nature to bewilder the conditioned souls and make them falsely identify with their material bodies. Her modes of goodness, passion and ignorance, moreover, are tainted [dosa-gribhita] because You are not manifest in their presence."

 

The srutis go on to address the Lord as ajita, implying that "only You cannot be conquered by Maya, whereas others, like Brahma, are defeated by their own faults."

 

The Lord responds, "But what proof do you have that she cannot conquer Me?"

 

"The proof lies in the fact that in Your original state You have already realized the perfection of all opulences."

 

At this point the Lord might object that merely destroying the ignorance of the jeevas will not suffice to bring them to His lotus feet, since the jeeva soul, even after his ignorance is dispelled, cannot attain the Lord without engaging in devotional service. As the Lord states in His own words, bhaktyaham ekaya grahaya: "I am attainable only through devotional service." (Bhag. 11.14.21)

 

To this objection the srutis reply, "My Lord, O You who awaken all energies, after creating the intelligence and senses of the living entities, You inspire them to work hard and enjoy the fruits of their labor. In addition, by Your mercy You awaken their ability to pursue the progressive paths of knowledge, mystic yoga and devotional service, allowing them to advance toward You in Your aspects of Brahman, Paramatma and Bhagavan, respectively. And when jnana, yoga and bhakti mature, You empower the living beings to directly realize You in each of Your three aspects."

 

If the Lord were to ask for authoritative evidence to support this statement by the personified Vedas, they humbly reply, "We ourselves are the evidence. On some occasions—such as now, the time of creation—You consort with Your external, Maya potency, whereas You are always present with Your internal energy. It is at times such as the present, when Your activity is outwardly manifest, that we, the Vedas, can recognize You in Your play."

 

Thus endowed with authority by their personal association with the Supreme Lord, the srutis promulgate the processes of karma, jnana, yoga and bhakti as various means for the conditioned souls to employ their intelligence, senses, mind and vitality in search of the Absolute Truth.

 

In many places the Vedas glorify the transcendental, personal qualities of the Supreme. The following verse appears in the Svetaswatara Upanisad (6.11), the Gopala-tapani Upanisad (Uttara 97), and the Brahma Upanisad (4.1):

 

 

[krsna]

Srila Jiva sends letters of affection

to Srinivasa Acarya

 

Srinivasa Acarya’s pure devotion had no end. Srila Jiva Gosvami was very respectful to him. Who has the power to describe the affection Sri Jiva felt for Srinivasa? From Vraja he mercifully sent many letters to Srinivasa Acarya. One day Srinivasa Acarya said to his associates, "A letter will come from Srila Jiva Gosvami. Why would there be any delay?" At that moment an intelligent devotee named Sri Vasanta Raya, who was carrying a letter, entered Srinivasa Acarya’s assembly. With a few words he told the news from Vraja. Then he gave Srila Jiva Gosvami’s letter to Srinivasa Acarya. Very respectfully Srinivasa Acarya accepted the letter. Tears flowing from his eyes and onto his chest, he read the letter.

 

"Glory to Sri Krishna, the master of Vrindavana!

 

Greetings at the feet of Sri Sri Srinivasa Acarya, whose feet bring all happiness to me. He who bears the name Jiva offers respectful obeisances and gives you the following information:

 

"I always wish you well. For many days we have not heard news of you. You bring us great happiness. At present I and the others are in good health. The only exception is Bhugarbha Gosvami, who surrendered himself, body and soul, before Lord Krishna, who is Vrndavana ‘s master. Among your own followers, please write to us about Sri Vrndavana dasa. Does he read yet, or not?

 

"Also, where is Sri Vyasa Sarma, and how is he doing? I ask the same of Sri Vasudeva Kaviraja.

 

"Also, the editing of Sri Bhakti-rasamrita-sindhu, Sri Madhava-mahotsava, Sri Gopala-campu’s Second Part, and Sri Hari-namamrita-vyakarana is not yet complete. They will not be ready this year. If the Supreme Lord is favorable, I will finish them eventually. Everyone here offers respectful obeisances to all of you there. Please also give my blessings to the saintly king."

 

 

 

The Vrindavana dasa mentioned in this letter is Srinivasa Acarya’s eldest son. In Vraja there was talk of Srinivasa’s son. Srila Jiva Gosvami happily mentioned his name. Vyasa and Vasudeva are two disciples of Srinivasa Acarya. The saintly king’s name is Birahambira. After some days another letter came for Srinivasa Acarya. Srinivasa read it aloud in the assembly of devotees.

 

 

 

"Glory to Sri Krishna, the master of Vrindavana!

 

"Greetings to Srinivasa Acarya, who has all virtues, and who is my dear friend.

 

"The person named Jiva from Vrindavana offers his obeisances, his embrace, and his wish that all will be auspicious for you. These greetings are an offering of respect from a person who resides in Vrindavana. I was very eager to hear about you. When I did not hear about you or heard inauspicious reports, I became sorrowful at heart. Now that I have heard from you, I feel comforted.

 

"This letter is in reply to your most recent letter. This we say: Even if the body and senses bring many sorrows and obstacles, the devotee should persevere. In this way a devotee will make an end to all sorrows.

 

 

"Sri Syama dasa Acarya is a devotee who knows the true goal of life. He wishes to be with you. He is learned and affectionate. His explanations of devotional service to the Lord give the correct conclusions. With help like the help he gives, the blasphemers will be crushed into pieces. Now I am editing and re-considering the books Vairnava-tosani, Durgama-sangamani, and Gopala-campu. Now I am engaged with these books. I am myself carefully editing and re-considering these books. This must be done.

"Previously I sent you the Hari-namamrita-vyakarana. If that book and its commentary are studied then all misunderstandings (of Sanskrit grammar) will be corrected. The other books are in the final stage. The second part of the Gopala-campu is now finished. It needs only the final touches. When I become fortunate I will hear news of you. From afar I think of your welfare. I think of the welfare of Vrindavana dasa and the others. I also think of the welfare of the devotees headed by Sri Gopala dasa. This letter is addressed to Srinivasa Acarya."

 

 

 

The Syama dasa Acarya mentioned in this letter is the son of Vyasa Acarya. Vrindavana dasa is Srinivasa’s son. "The others" mentioned after him are his brothers and sisters. Sri Gopala dasa is the son of King Birahambira. Sri Jiva Gosvami reveals his name here. That devotee became famous everywhere by the name Sri Dadhihambira. Sri Jiva Gosvami thinks of the welfare of him and his associates.

 

 

When he received this letter from Srila Jiva Gosvami, Srinivasa Acarya sent a letter in reply. As they came and went between the two places, the Vaisnavas carried letters. I cannot describe the bliss these letters brought. At that time Srinivasa Acarya Thakura enjoyed pastimes at Yajigrama. His heart yearend to see Ramacandra dasa. Ramacandra, Narottama, and Sri Govinda, these three were always as if intoxicated by performing sankirtana at Sri Khetari-grama. One day, as the three sat together, a letter from Srila Jiva Gosvami arrived. Overcome with ecstatic spiritual love, and very respectfully placing the letter to his head, Govinda read the letter aloud.

 

 

 

"Glory to Sri Krishna, who is like a moon shining in Vrindavana!

 

"Greetings to Sri Ramacandra Kaviraja, Sri Narottama dasa, and Sri Govinda dasa, who are praised by all the Vaisnavas, and who are a great treasure of happiness for persons like myself.

 

"I, who bear the name Jiva from Vrindavana, embrace you and humbly speak these words: I give all respect to you and I wish for your welfare. Out of great affection I always wish for your welfare. Out of affection for me please send me copies of your songs. Then I will consider myself very fortunate. What more need I say? You three are affectionate without limit. One should always be rapt in devotional meditation. This is described in Bhakti-rasamrita-sindhu, in the verse beginning with the words ‘seva sadhaka-rupena’ sadhana is performed with the external material body. Siddha devotional service is performed by meditating on performing devotional service as one desires with one’s original spiritual form. That is the meaning of this verse from Bhakti-rasamrita-sindhu. Siddha devotional service performed according to desire (raga) is of many kinds according to time, place, and pastime. How many words could be employed to describe it? Sadhaka devotional service is of three kinds and it follows the descriptions found in the Agamas and other scriptures. The great acaryas teach sadhaka devotional service. For us sadhaka devotional service is the be-all and end-all of our lives. What more need be said? This letter was written on the caturdasi day of the month of Vaisakha."

 

 

 

After hearing Srila Jiva Gosvami’s merciful letter, everyone joyfully sang Srila Jiva Gosvami’s glories. Bidding everyone farewell, Sri Govinda Kaviraja departed from Khetari and went to Budhari-grama. Sitting down in a secluded place, with a joyful heart Govinda collected together his jewel-like songs. At that time another letter came from Vraja. After first touching the letter to his head, Govinda dasa read it.

 

 

 

"Glory to Sri Krishna, who is like a moon shining in Vrindavana!

 

"Greetings to the great devotee Sri Govinda Kaviraja, who is the abode of sublime spiritual love. Jiva Gosvami always thinks of your welfare. Our friendship shines with great splendor. There I yearn always to hear that all is auspicious for you.

 

"Previously you sent me some songs you had written describing Lord Krishna. Tasting these songs sweet like nectar, I became very pleased. However, I am still not satisfied. I yearn to get your most recent songs. Please be merciful and send them.

 

"I received a copy Syama dasa made of Srinivasa Acarya’s commentary on Brihad-Bhagavatamrita. This new commentary removes all doubts. What more need be said? This letter to you, who are merciful, glorious, and auspicious, was written on the third day of the bright fortnight of the month of Caitra.

 

"Please give my blessings to Narottama and (Ramacandra) Kaviraja. Many obeisances to Sri Krishna dasa."

 

 

In the last paragraph of this letter the word Kaviraja refers to Ramacandra Kaviraja. Narottama and Ramacandra were often mentioned together in this way. The words "Sri Krishna dasa" in this letter refer to Krishna dasa Kaviraja Gosvami. Reading this letter, Sri Govinda dasa was overcome by feelings of ecstatic spiritual love. He sent his collection Gitamrita (the Nectar of Songs) to Srila Jiva Gosvami.

 

[krsna]

The early life of Sri Jiva Goswami, his leaving home and his meeting Nityananda Prabhu in Navadvipa.

Bhakti Ratnakara (684-780)

 

 

Sri Jiva had grown very discontent in Gauda and he was pulled by his attractions to his uncles in Vrindavana. The visit to Vrindavana by Sri Jiva was a peculiar incident.

From the day of Rupa and Sanatana's going to Vrindavana a peculiar feeling began to grow in the mind of Sri Jiva who decided to give up all pleasures regarding ornaments, beautiful dresses, comfortable beds and voraciousness etc. In discussions of royal affairs or worldly matters he simply felt bored.

 

Observing Sri Jiva in his perturbed state of mind, someone commented, "O my dear friend, from the sons of Kumeradeva three became great vaisnavas and scholars of scripture: Sanatana; Rupa and Vallabha. I have never seen such stocism and neutrality as exhibited by Sri Vallabha in his detachment from worldly pleasures. When he died on the bank of the Ganges his young son Jiva was stunned. But Sri Jiva also had no interest in wealth or riches. My heart breaks when I think of him. One day I saw him in a lonely place crying bitterly."

 

But another person replied, "My dear friend, this is natural. It is the blessing of Lord Krishna which makes Sri Jiva behave like this. He has become very reserved and does not think of anything but Srimad Bhagavatam, which has become his very life. He loves to swim in that ocean of happiness created by discussions about Krishna. No one dares speak anything to him but topics about Krishna. He must have met Prabhu privately because I have seen him faint on the ground after crying out the name of Sri Krishna Caitanya. My heart aches when I see him rolling onthe ground crying so bitterly that his body is soaked with tears. I cannot bare to hear his lamentation."

 

"My dear friends, it is certain that Sri Jiva will soon leave his house for ever.But he is merely a boy," someone argued. "How will he tolerate the troubles of travelling from place to place.His love for Prabhu knows no bounds," commented another man. "He is the light of the brahmin class," said another. "The whole village will sink into utter darkness if he leaves."

 

The discussion of Sri Jiva continued amongst the village gentlemen. They could not even return to their homes leaving Sri Jiva in that condition. At the same time Sri Jiva sat wondering when he would leave his house. One evening, he sat alone crying and singing the holy name. Although he tried to control himself, he finally broke down and cried out, "O my Prabhu Sri Krishna Caitanya! O Nityananda! O my Prabhu Sri Advaita candra the ocean of mercy! O dear associates of Prabhu! Please be kind to this wretched fellow!" Throughout the night his lamentation kept him from sleeping.

 

Once before in Ramkeli Sri Jiva had had a dream in which he saw Prabhu and His associates dancing in sankirtana and enchanting the world with a flow of love unobtainable by Lord Brahma. Tonight he saw tht same scene in his dream. Lakhs of people came forward to join that sankirtana, uttering the name of Hari which filled the earth and the sky. Suddenly Prabhu disappeared and as the dream faded Jiva awoke up in a sorrowful state. Again he fell asleep and a second wonderful scene appeared in his dream. I will tell you later what he saw in his dream, but now I want to acquaint you with the former history of Sri Jiva.

 

When Sri Jiva was only a boy, he avoided playing with his friends or other activities which had no connection with Krishna. He would make images of Krishna and Balarama, worship them with flowers and sandal paste and dress them with fine clothes and ornaments. When he would bow on the ground before them he would weep. He offered them various kinds of sweetmeats and then enjoyed eating the prasad of the deities with his friends. He loved the deities of Krishna and Balarama so much that even when he was alone he would play with them. At bed time he would clasp the deities tightly to his chest and sleep. His parents could not separate their son from his deities although they thought he was merely playing. Everyone was happy to see Jiva’s love for Krishna and Balarama.

 

Caitanya and Nitai were so bound by his love for them that they appeared to him in a dream. Krishna and Balarama also appeared in a dream, and Sri Jiva was enchanted to see Krishna in dark blue color and Balarama in white color. They looked like Kandarpa and enchanted the universe with their beautiful postures. Suddenly Krishna and Balarama were replaced by Gaura and Nitai and the universe was perfumed by the scent of their bodies. Overjoyed with his vision Sri Jiva wept and fell at he feet of the two masters.

 

Gaura-Nityananda Rai, the twin oceans of mercy put their feet on the head of Sri Jiva and embraced him affectionately. Whatever they spoke fell like nectar on the ears of Sri Jiva. In ecstatic love Sri Gaura sundara offered Jiva to the gracious feet of Sri Nityananda. But Nityananda repeatedly instructed Sri Jiva, "Let my Gaura Prabhu be your life and soul." When Sri Jiva bowed against their feet, they disappeared and Sri Jiva fell into an abyss of disappointment. When he woke from sleep, the dawn was breaking and he prepared to leave for Vrindavana on the pretext of studying there.

 

The people of Navadvipa knew he was going to Vrindavana. He bid farewell to his followers and left Fateya with only one servant. n the ecstasy of love, Sri Jiva wandered hypnotically arousing the curiouslity of the other travellers on the road. "Who is this young man?", they wondered. "He must be a prince with a complexion of gold like a champaka flower. What a beautiful face! Just see his attractive wide eyes, nose, eyebrows, forehead, ears and curly hair. See his neck, his chest and his nails and fingers on his lotus like hands! How beautiful are his thighs, knees and legs."

 

They all admired the tulasi garland hanging around his neck and the milk white sacred thread lying across his chest. Someone said, "My dear friend, I cannot take my eyes off him. I wish I could die carrying away all misfortune which might befall him. They said, "We cannot understand why we are feeling so perplexed to see him? We wish we can get ourselves initiation to him." Although the people talked, Sri Jiva continued his journey rapt in ecstasy.

 

When he entered Navadvipa, everyone acknowledged him as he was the nephew of Rupa and Sanatana. Being overwhelmed by Sri Jiva’s scholarship and devotional practices, the brahmans discussed with him. Sri Jiva was enchanted by the beauty of Navadvipa. That holy dhama covered sixteen krosa of land with many beautiful flower gardens, tanks, forests, groves, cottages and the banks of the Ganga.

 

As he wondered, Sri Jiva saw many Vaisnavas who were happy to meet him and took him directly to the cottage of Srivasa Pandita where Nityananda Prabhu and his associates were sitting. Nityananda had already foretold Sri Jiva’s arrival to Srivasa and Srivasa gladly informed Prabhu when Sri Jiva was waiting outside the cottage door. Nityananda was glad to hear it and requested someone to call him in. Sri Jiva’s eagerness to meet Nityanada made him cry uncontrollably and he fell humbly at the feet of Prabhu.

 

Nityananda Prabhu affectionately placed his feet on the head of Sri Jiva. He raised Sri Jiva from the ground, embraced him warmly and said, "I have come here from Kardaha simply to meet You." In this way he pacified Sri Jiva in various ways and asked Srinivasa and other Vaisnavas to favor him. He kept Sri Jiva in his association for some days and then requested him to go West. At the time of his departure Sri Jiva bowed at the feet of Nityananda in the sadness of their intimate separation. By placing his feet on the head of Sri Jiva he affectionately embraced him and said, "Go to Vrindavana soon because it is the order of Mahaprabhu that your family should be settled at that place." Sri Jiva offered his respects to the feet of all the Vaisnavas and then left for Vrindavana. Srivasa and other devotees blessed Sri Jiva in various ways.

 

From Navadvipa Sri Jiva went to Kashi where he met Sri Madhusudana Vachaspati, the professor of all Sastras who was as great as Brihaspati. The scholar was pleased to eet Sri Jiva and kept him at his place for a long time during which he gave him lessons on Vedanta and other sastras. Sri Vachaspati was impressed by the scholarly capabilities of Sri Jiva that he glorified him throughout Kashi and he soon became respected as the foremost scholar of Nyaya, Vedanta and other scriptures. From Kashi, Sri Jiva went to Vrindavana and got the mercy of Rupa and Sanatana.