Issue Two Hundred Fifty-nine, Page — 2
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became a great scholar, and then joined his uncles in Vrindavan. (Lecture in San Francisco, 28 June 1971.)Srila Jiva Goswami became a disciple of his uncleby proper initiation and remained with him. He wasassisting his uncle, and after hearing from him hecomposed very scholarly compositions known as
. These six
are recognizedas the most scholarly work in the world. There is nocomparison of his philosophical approach with respectto the
school. The impersonal
is discussed there, then Krishna,
, andlove of Krishna are discussed successively. In this way, all subject matters related to
are very elaborately discussed in the
. That is thegreatest gift of Srila Jiva Goswami. (Room Conversationin Vrindavan, 11 March 1972.)Instead of teaching ordinary grammar studies, LordChaitanya explained every sentence in such a way thatevery Sanskrit word and every letter was understoodto indicate Krishna, the Supreme Personality of Godhead. This form of grammar was later ondeveloped by Srila Jiva Goswami into a book called
, “The Grammar of theNectar and Name of Sri Hari.” (From a purport to thesong
by Narottam Das Thakur.) ·
Srila Bhaktivinode Thakura
Who is the
or the authority on thescience of the absolute truth in the
Sri Jiva Goswamipad is our
or authority on the science of the absolute truth. He was alwayssituated under the care and guidance of Sri Rupaand Sri Sanatan. Just by hearing the name Sri JivaGoswami, the hearts of the
begin to dancein ecstasy. Sri Jiva Goswami studied all the devotionalliteratures from Sri Rupa. Within a short time, Sri Jiva Goswami was accepted as the only
authority, on literature regarding the absolute truthin the
. Sri Jiva Goswami didnot leave Sri Vrindavan
. During his stay in Vrindavan, Sri Jiva Goswami composed twenty-fivebooks. In the
philosophy there was no oneequal to Sri Jiva at that time. It is said that once Sri Vallabhacharya, who belongs to the
, showed his book,
, to Sri Jiva. Sri Jiva pointed out many impersonal thoughtsin his book. Later, Sri Vallabhacharya amended themajor portion of his book according to the guidanceof Sri Jiva. The
written by Sri Jiva is ajewel in this world. If someone properly understandsthe
, no Vedic conclusions remainunknown to him.
Bhaktivinoda Väëé Vaibhava
, Volume 1, Chapter 3. Translatedby Bhumipati Das. Published by Iswara Das and TouchstoneMedia. Vrindavan. 2003.
From Srila Jiva Goswami’s commentary on Bhakti Rasämåta Sindhu
uttaratas tu tayor anugatau doñäntaram ity äha yad ubhe iti. käöhinya-hetutvaà ca nänä-väda-nirasana- pürvaka-tattva-vicärasya duùkha-sahanäbhyäsa- pürvaka-vairägyasya ca rukña-svarüpatvät. tarhi sahäyaà vinottarottara-bhakti-praveçaù kathaà syät? taträha bhaktéti. tasya bhakti-praveçasya hetur bhaktir éritä. uttarottara-bhakti-praveçasya hetuù pürva- pürva-bhaktir evety arthaù.
There is a fault in following the paths of
in that these two make the heartextremely hard. The reason for this hardness withinthe heart is that the practice of
requires oneto examine the absolute truth by defeating variousphilosophies, whereas the philosophy of
requires the tolerance of various types of sufferings.Both these paths are by their nature dry and hard.However, one may doubt as to how one can enterinto
without assistance from these two? Theanswer is that in the ultimate analysis, one entersinto
alone. It is
that wasexecuted in previous lives that leads one to enterinto the advanced stages of
in the current life.
nanu bhaktir api tat-tad-äyäsa-sädhyatvät käöhinye hetuù syät taträha sukumära-svabhäveyam iti çré- bhagavan-madhura-rüpa-guëädi-bhävanä-mayatväd iti. tasmäd bhagavati nija-cittasya särdratäà kartum icchunä bhaktir eva käryeti bhävaù. prädhänyena ca tathoktaà çré-prahlädena — naite guëä na guëino mahad-ädayo ye sarve manaù-prabhåtayaù saha-deva-martyäù ädy-antavanta urugäya vidanti hi tväm evaà vimåçya sudhiyo viramanti çabdät tat te ’rhattama namaù-stuti-karma-püjäù karma-småtiç caraëayoù çravaëaà kathäyäm saàsevayä tvayi vineti ñaò-aìgayä kià bhaktià janaù paramahaàsa-gatau labheta.