930908 - Festival - The Glories of Srila Jiva Gosvami - Bhubaneswar

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[CC Ādi 1.3]

 

 

 

[CC Ādi 1.5]

 

The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord’s internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, previously They separated Themselves. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.

 

[CC Madhya 23.1]

 

 

[Śrī Raghunandan Gosvāmī]

** (1) Gauraḥ — Gaura's ecstatic transcendental pastimes are like an ocean of nectar. (Gaura as the subject)

(2) Gauram — It is Lord Gaura who is eternally worshipable. (Gaura as the object)

(3) Gaureṇa — It is through Gaura that the confidential secrets of kṛṣṇa-bhajana were revealed. (Gaura as the instrument of action)

(4) Gauraya — Unto Gaura everything should be given. (Gaura as the recipient of action)

(5) Gaurāt — No one is more merciful than Gaura. (Gaura in a comparative sense)

(6) Gaurasya — I will become a servant of Gaura. (Gaura in a relationship)

(7) Gaure — I shall always act by investing all my pride in Gaura. (Gaura as the reservoir of a quality)

(8) Gaura — O Gaura! My Lord! Please protect me! (Gaura being addressed directly).**

 

[CB Ādi khaṇda 1.1]

 

 

[CC Ādi 1.4]

 

śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi- gaura-bhakta-vṛnda

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare Hare Rāma Hare Rāma Rāma Rāma Hare Hare

 

[CB Madhya 28.200]

 

O Lord Caitanya Candra, O Lord whose form is full of blissful pastimes, O Lord whose complexion is as splendid as gold, O Lord who gives in charity the nectar of pure love for Lord Krishna.

 

I offer my respectful obeisances unto You.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Sri Sanātana, Śrī Rūpa and their younger brother Anupama, other name was Śrī Vallabha, they were three brothers. Śrī Jīva Gosvāmī was the only son of Anupama.

So Jīva Gosvāmī was the only son of these three brothers.

 

Sri Sanātana, Śrī Rūpa and their younger brother Anupama, other name was Śrī Vallabha, they were three brothers. Śrī Jīva Gosvāmī was the only son of Anupama.

 

So Jīva Gosvāmī was the only son of these three brothers.

So he appeared approximately between 1513 and 1523 A.D. In Bhakti-ratnākara it is mentioned that when Mahaprabhu had gone to Rāmakeli village to accept Śrī Rūpa and Sanātana, at that time Śrī Jīva was a mere child and, unnoticingly, he went to have darśana of the lotus feet of Śrīmān Mahaprabhu.

During his childhood days, Śrī Jīva Gosvāmī was staying with Śrī Rūpa and Sanātana in that Rāmakeli village.

 

From his very childhood he was very much attracted towards and interested in Śrīmad-Bhāgavatam.

Within a very short time he read vyākaraṇa, kavya, alaṇkāra, nyaya mimamsa, all the philosophical scriptures, darśana-śāstra and became very proficient on those subjects.

 

He had gotten the causeless mercy of Śrīmān Mahaprabhu and, as a result of which, he had possessed extraordinary merit and śāstra-jñāna.

 

Within a very short time, during his boyhood days, he had acquired knowledge from all Vedic literatures and became very proficient. His life history, pure, holy life history is very, very great, transcendental. He was throughout his whole life brahmacārī. He was never married. Śrīla Rūpa Gosvāmī was his dīkṣā-guru and Śrīla Sanātana Gosvāmī was his param-guru, great grand guru. So Jīva Gosvāmī was always a very, very faithful and obedient servant and disciple of Śrīla Rūpa Gosvāmī. He had established this ideal life of a disciple before all the Vaisnava community.

 

Śrīla Jīva Prabhu, from Bāklācandradvīpa, went to Navadvīpa via Fatehabad and he circumambulate, did the parikrama of Navadvīpa- dhāma, under the guidance of Śrīmān Nityananda Prabhu. After that, he went to Kāśī and he became a student of Madhusudana Vācaspati, who was a student of Sārvabhauma Bhaṭṭācārya, and for a few years he studied some śāstras under the guidance of Madhusudana Vācaspati.

 

It is said that Sārvabhauma Bhaṭṭācārya, whatever Vaiṣṇava philosophy, Vaiṣṇava darśana, was taught by Śrī Caitanya Mahaprabhu, he had given everything to Madhusudana Vācaspati. So Jīva Gosvāmī learned all those Vaiṣṇava-siddhāntas, Vedānta-vicāra from Madhusudana Vācaspati.

 

Then Śrīla Jīva Gosvāmī Prabhupada went to Vṛndāvana from Kāśī, and took shelter of Rūpa and Sanātana.

 

And he studied Śrīmad-Bhāgavatam and all bhakti-śāstras, literature on bhakti, from them and stayed in Vraja-maṅdala. 
I have already said that Jīva Gosvāmī had extraordinary merit, scholarship. Śrī Rūpa and Sanātana, seeing this, were very much pleased and whatever books they write they give it to Jīva Gosvāmī to correct it, co edit it. So Jīva Gosvāmī was editing the books written by Śrīla Sanātana Gosvāmī and Rūpa Gosvāmī.

 

He was such a great scholar, so proficient!

So while editing all these books written by Rūpa Gosvāmī and Sanātana Gosvāmī, Jīva Gosvāmī wrote a commentary on all of these books, known as Durgama-sangamani.

 

In 1476 Śakābda, Śrī Sanātana Gosvāmī wrote his Bṛhad-vaiṣṇava-toṣaṇī, which is a commentary on the tenth canto of Śrīmad-Bhāgavatam, and Śrī Jīva Gosvāmī edited that book, corrected it.

And by the order of Śrī Sanātana Gosvāmi, in 1500 Śakabda, Śrī Jīva Gosvāmi wrote an abridged commentary on this Bṛhad-vaiṣṇava-toṣaṇī, entitled Laghu-vaiṣṇava-toṣaṇī. Besides this, Śrī Jīva Gosvāmī has written many, many books, vaiṣṇava literature. At the end a list will be given. The pastimes of Śrīla Jīva Gosvāmi. During his boyhood age, Śrī Jīva Gosvāmī was only playing the play of Śrī Kṛṣṇa and Balarāma.

 

He was not playing any other play. He had very nice deities of Kṛṣṇa and Balarāma, Rāma and Kṛṣṇa. Every day he was decorating Them, doing śṛngāra, offering worship, offering prasad, bhoga and with a concentrated attention, and eyes without blinking, seeing the beautiful form of Rāma and Kṛṣṇa and offering danḍavat praṇāṁa on the ground.

While he was studying, he was thinking of Śrī Śrī Gaura and Nitai. One day at night he saw in a dream that these Gaura and Nitai are Śrī Kṛṣṇa and Śrī Balarāma. And the wonderfully merciful Śrī Gaura and Nitai gave some dust from Their lotus feet to Jīva Gosvāmī, and gave blessings and They disappeared. In dream he saw and had all of these things.

 

Then the dream broke and he woke up.

 

Then he thought up, "Oh, when I shall leave this material world, give up this material bondage, and completely be engaged in the service of Śrīmān Mahaprabhu?"

Srila Jīva Gosvāmī was an ideal disciple, student. Regularly, he was bringing water from the Yamunā for the bathing of Rūpa and Sanātana. Regularly he was massaging oil on the head of Sanātana and Rūpa. He was regularly cleansing the āśram area, doing vigraha-arcana, cooking bhoga for the deities, and editing the writings of Rūpa and Sanātana.

 

These were his daily activities.

Śrī Vallabhācārya, the propounder of puşti-marga, was contemporary to Gaurānga Mahaprabhu. So Śrī Rūpa and Sanātana were paying him respect as guru, and he also was very much affectionate towards Rūpa and Sanātana.

 

Sometimes he used to go to Rūpa and Sanātana. Once, Vallabhācārya came to Rūpa Gosvāmī, Rūpa Gosvāmī offered him danḍavat praṇām and gave him a seat, a nice seat to sit, and showed him his mangalācaraṇa śloka of Bhaktirasāmṛta-sindhu.

 

Vallabhācārya read it and said, "very nice, but some little mistakes are there. I will correct it." It was the summer season and Vṛndāvana means too hot, extreme hot. Jīva Gosvāmi, at that time, was standing behind Rūpa Gosvāmī, was fanning him, with a palm leaf fan. Fanning, do you understand?

 

So he heard this thing, but he couldn't tolerate it. He thought, "What error is there, what mistake is there in the mangalācaraṇa śloka of Bhakti-rasāmṛta-sindhu written by my spiritual master Śrīla Rūpa Gosvāmi? "Vallabhācārya will correct it ? !!!" At that time he didn't say anything. After that, when Vallabhācārya went to the Yamuna to take his bath, so he went to the Yamuna on the plea of fetching some water from the river and went behind Vallabhācārya. And he caught him up on the way.

 

He became very angry and said, "What mistake is there in the writings of my spiritual master that you will correct it? Please tell me?"

Then he said something, but Jīva Gosvāmī defeated him, and showed, "No this is not correct.

**

The Shloka was:-

 

भुक्ति-मुक्ति-स्पृहा यावत् पिशाची हृदि वर्तते ।

तावद् भक्ति-सुखस्यात्र कथम् अभ्युदयो भवेत् ॥१.२.२२॥

 

“How can the happiness of bhakti arise in the heart when the witch of desire for enjoyment and liberation remains there?”

Vallabhācārya questioned the comparison of Mukti(liberation) to a witch. Jīva Gosvāmī corrected him by disclosing the true meaning of the comparison, that is the ‘desire of liberation’ and not Liberation as it means.

**

What you said is wrong, what my Guru Mahārāja has written is correct." Seeing all this, Vallabhācārya became very much astonished, "This boy is a great panḍita; he is very proficient, such extraordinary scholarship he had!" Vallabhācārya, naturally, was a very proud fellow; he had pride.

Once, in Jagannatha Puri Dhāma, he told Mahaprabhu that he had written a commentary on Śrīmad-Bhāgavatam disregarding Śrīdhara Svāmi's commentary.

So Mahaprabhu chastised him and said,

 

svāmī yei nā māne thaku veśyāra kariba ni ?

[CC Antya 7.115]

 

One who does not accept svāmī (svāmī means husband) is a prostitute." So one should accept svāmī, husband, otherwise you will be a prostitute.

 

[CC Antya 7.115]

 

Śrī Caitanya Mahāprabhu smilingly replied, “One who does not accept the svāmī [husband] as an authority I consider a prostitute.”

**

 

 

This is allegorical saying. Similarly here, showing his pride, he said, "I'll correct the mistake that is in the mangalācaraṇa śloka of Bhaktirasāmṛta-sindhu written by Rūpa Gosvāmī."

And Jīva, as an ideal disciple, couldn't tolerate it. Guru may tolerate, but disciple cannot tolerate it. That is an ideal disciple. So Jīva Gosvāmī defeated Vallabhācārya.

This is the duty of an ideal disciple. He must keep up the prestige, glory, of his revered spiritual master. Another day's event.

Once, a pandita came, like Keśava Kāśmīrī, a very proud fellow, pandita, getting material education, material scholarship, having material scholarship, and he called Rūpa and Sanātana to face a debate with him on śāstra-siddhānta.

But Rūpa and Sanātana were very humble tṛṇād api sunīca. They are mahātmās. They said, "No, no we won't do. We acknowledge our defeat. You are victorious. Now we are giving you a certificate.

 

Here! Take and go!" So humble they were. This is the real sadhu, tṛṇād api sunicena.

 

Then that paṇḍita went to Jīva Gosvāmī to get a certificate from him. Jīva Gosvāmī was going to write a certificate then he said, "What shall I write?"

Then that pandita showed him the certificates that he had obtained from Rūpa and Sanātana and said, "You write in this way."

 

Then when Jīva saw, read, then he changed his mind. "No!" He thought up, "This paṇḍita is a very proud fellow. He should be taught a very good lesson. Definitely!

Because this paṇḍit has disregarded my guru and grand guru, he has committed a great aparādha. Such a proud fellow should be taught a very good lesson. Because my guru and param-guru, grand guru, they are great mahātmās, paramahaṁsas. They are tṛṇād api sunicena, much humbler than a blade of grass laying in the street.

 

I must crush the pride of this pandita."

 

[Śrila Narottama Dāsa Thākura]

 

A Vaiṣṇava becomes angry with him. He utilises anger in that case.

 

This is the proper utilization of anger. So, with this logic, Jīva Gosvāmī called, "Alright! Come forward! We will have a debate now. If you defeat me then I will write a certificate, give you certificate."

 

But in the debate, he defeated that paṇḍita; Jīva Gosvāmī defeated that pandita and took away from him the certificates he had been from Rūpa and Sanātana.

 

He kept them with him then he said, "Get out from here!"

This is the duty of an ideal disciple.

 

He should not misunderstand that Jīva Gosvāmī was a proud fellow. No. That was the real duty of an ideal disciple. He is tṛṇād api sunīca. He is very humbler, much humbler than a blade of grass. Rather, his humility was heightened, was not made lower. But some envious sahajiyās could not understand this thing. So they found fault in the character of Jīva Gosvāmī, this activity, but they should understand it clearly. You should understand it very clearly, this is the duty of a real disciple, an ideal disciple.

 

He cannot tolerate the blaspheming of his guru. By tolerating the blaspheming of his guru, just posing that one is tṛṇad api sunicena, that is not true, this is not real tṛṇād api sunicena. A disciple shouldn't do like that. If you have the ability, cut off the tongue of the person who blasphemes the guru, a Vaiṣṇava! That means to defeat him. Fall him for debate, and defeat him so he will never utter such thing, that means cut off, make him mum, stop his mouth. That is what cut off the tongue. If you cannot do so, leave that place immediately. Better not to hear all these things - then that is also an offense. Śukadeva Gosvāmī has said that thing in Śrīmad-Bhāgavatam 10th canto

 

 

 

[ŚB 10.74.40]

 

Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit.

Śrīmad-Bhāgavatam 10th canto. 10.74.40th verse, you may refer:

That means:

 

"One should not hear the blasphemy of the Lord and His dear devotee, a Vaiṣṇava. If he hears it, tolerates this thing then he will fall down and go to hell. He'll lose all his sukṛti, he'll fall down and go to hell." So Jīva Gosvāmī acted rightly as an ideal student or disciple and established the ideal before all the Vaiṣṇava community.

 

One should understand it. Jīva Gosvāmī was naturally very humble so he was telling, "I am Jīvaka." Jīvaka means an ordinary Jīva. "I am an ordinary Jīva." ajñātekam - according to Sanskrit grammar, "a Jīvaka, an ordinary Jīva I am."

 

He is so humble. Another day, Vallabhācārya came to Rūpa Gosvāmī and some bhāgavata-katha, discussion as there. After that, Vallabhācārya inquired about "Who is that boy with you?"

 

That means about Jīva. "He is not an ordinary boy. He is very, very proficient in sastra. He has unfathomable scholarship."

 

He praised him. Rūpa Gosvāmī said, "He is my nephew, brother's son." Then Vallabhācārya went away.

 

Then Rūpa Gosvāmī could understand that Jīva had done some hard dealing with Vallabhācārya so he called Jīva and said, "For my benefit, Vallabhācārya said to correct my writings. Can't you tolerate this little thing? Why do you become so intolerant? You cannot stay here.

Leave this place and go back home, back to your native place. When your mind will be fixed then you will come to Vṛndāvana. With this fickle mind you cannot stay in Vṛndāvana." That was the order of guru. That means that ideal guru inflicts very severe discipline on the disciple.

 

That is ideal guru, and Rūpa Gosvāmī did it. Yes. The purport of his saying is that, with a fickle mind, nobody can stay in Vrajabhūmi or Vṛndāvana. So getting such order from his revered spiritual master, Rūpa Gosvāmi, Jīva Gosvāmī didn't say anything. He remained silent.

Then he thought of, "I have committed some aparādha." So he was very much distressed in his mind. Then he paid dandavat praṇāṁa to guru, Rūpa Gosvāmī, and he thought of, "Alright, guru has ordered me to go back home. So I must go." So on the way, he changed his mind so he did not go back to his native place.

At Nanda-ghata he stayed in a very solitary dilapidated cottage; didn't take any food. He gave up eating and cried and cried and cried, and cried and cried day and night. So the villagers came and saw the boy was crying and crying, was not taking any food and had become skinny.

 

So they gave this message to Sanātana Gosvāmī. So Sanātana Gosvāmī came there, saw. Jīva's condition was very, very bad.

 

He had become skinny, always crying, and crying and crying. Then Sanātana Gosvāmī inquired, "What happened to you?" Then Jīva told everything. Sanātana Gosvāmī took him, made him seated on his lap, consoled him.

Then he took him to his own place, bathed him, gave him some food. Then he went to Rūpa Gosvāmī. Sanātana Gosvāmī went to Rūpa Gosvāmī and told all these things, the condition of Jīva.

 

As soon as Rūpa Gosvāmī heard all these things, he shed tears, became very compassionate in his heart and immediately sent a man to bring Jīva to him.

 

When Jīva came there, you understand, he offered prostrated danḍavat praṇāma, immediately Rūpa Gosvāmī lifted him from the ground, embraced him, made him seated on his lap, you understand, and cleansed his body from the dust there on the body and consoled him. And he took care of him, how to get back his, to regain his health. This is ideal guru.

 

An ideal guru inflicts severe discipline on his disciple to correct him. Similarly, he also has affection in his heart. You understand? Outwardly he's very hard, but inwardly he's very soft. It is said, he is like a coconut. A sadhu is like a coconut: outward shell is very hard, the inside content is very soft.

 

That is sadhu, guru, mahājana. Getting the favor and mercy of Rūpa and Sanātana, Jīva Gosvāmī became very, very proficient in all śāstras and achieved perfection in Kṛṣṇa-bhakti.

 

Some envious Vaiṣṇavas are there, they put blame in the character of Jīva Gosvāmī on this incident. They say that Jīva was very proud, he was not humble at all. But they cannot understand what is real vaiṣṇava-sevā, what is real guru-seva. They cannot understand it.

Already we have quoted what Sukadeva Gosvāmī has said in the tenth canto Śrīmad-Bhāgavatam:

 

 

We have already said.

 

One who hears Vaisnava nindā and tolerates it, he loses his sukṛtī and falls down and goes to hell.

 

Again, in 4th canto Śrīmad-Bhāgavatam, in Satī, Dakṣa kanyā Satī, Dakṣa's daughter Satī, Śiva's wife, that episode you can understand. Satī went to her father's house, Dakṣa', uninvited. When she heard siva-ninda, blasphemy of Śiva, her husband and a Vaiṣṇava then she gave up her body there, in the sacrificial fire.

 

[ŚB 4.4.17]

**

 

 

 

Satī continued: If one hears an irresponsible person blaspheme the master and controller of religion, one should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer’s tongue and kill the offender, and after that one should give up his own life.[ŚB 4.4.17]

**

That is in the fourth canto Śrīmad-Bhāgavatam.

 

That means: one who hears the blasphemy of guru, Vaiṣṇava, and tolerates it, he commits a great aparādha, inexcusable offence.

 

And this is the duty of an ideal disciple: he should, if he is able, he should cut off the tongue of the person who blasphemes to make him silent.

or, if he cannot do so, he will leave that place immediately; or if he cannot leave, he should finish his life.

 

That is said. This is the duty of an ideal disciple. And Jīva Gosvāmī did that. So it is not a fact that he was not humble. He was very humble. You should understand it. Similarly, Rūpa Gosvāmī is an ideal guru; he has establish ideal before all the Vaiṣṇava community as an ideal guru inflicting discipline on his disciple.

 

- ideal guru, ideal disciple -

Gaura-gaṇoddeśa-dīpikā, Kavi-karṇapūra has written that Jīva Gosvāmī was Vilāsa-mañjarī in Vrajā-līlā and is gaura-parsada, an eternal associate of Gauranga Mahāprabhu. The glory of Jīva Gosvāmī was not limited the Vaiṣṇava community. It went beyond that, and reached Bādśāha Akbar, at that time was the Moghul ruler, emperor Akbar

 

This is automatically. A Vaiṣṇava is never, what you say, he doesn't want it at all, he never runs after name, fame, adoration, and prestige - pratiṣṭhā.

 

vaiṣṇaver pratiṣṭhā sūkarera viṣṭhā|| This vaiṣṇava-pratiṣṭhā is the stool of a hog. A real Vaiṣṇava never runs after it - his name, fame, prestige, adoration.

 

Śrīla Mādhavendra Puri, such great devotee mahā-bhāgavata, paramahaṁsa, dear devotee of Kṛṣṇa, Gopal, for whom the Gopinatha Deity stole khira for him - Kṣīra-kṣora Gopīnātha is there in Remunā. such a dear devotee great devotee.

 

So he left Remunā before dawn because people would come and praise him, glorify him. So he left. But his glory spreads around ahead, runs ahead. Who is a real sadhu, Vaiṣṇava, he never runs after it.

Jīva Gosvāmī didn't want fame, but still it came to him. This is not a fact that Jīva Gosvāmī was hankering after it. No. He was very humble. So, he was getting respect from the Moghul ruler, Akbar. So he had gotten, what you say, order from Akbar that there would be no animal killing in Vṛndāvana.

Still, it is executed, from that time. That, Jīva Gosvāmī had obtained it so no animal killing is there in Vṛndāvana.

 

Emperor Akbar had given order. Still it is executed.

There was one Hindi book named 'Bhakta-kalpadruma" so some Rājput, kings, were debating over this topic, "Which is superior between Ganga and Yamuna?" So it was brought to the notice of Emperor Akbar.

 

Then the Emperor Akbar said, "Call Jīva Gosvāmī. He will give the decision. He is Acārya." So Emperor Akbar sent a person to bring Jīva Gosvāmī to Agra. Agra was at that time the capital of the Moghul Empire.

 

But Jīva Gosvāmī said, "I never spend night in any place but Vṛndāvana."

 

At that time, no communications: no rail, no bus, car, no aeroplane, what to speak of aeroplane? So Emperor Akbar made arrangement of horse, goḍā sabā, horse and horsemen he sent. One day he will come and go back. So Jīva Gosvāmī came to Agra. And with śāstra, evidence of śāstra, he said, "Gangā has emanated from the lotus feet of Lord Hari, but Yamuna is kṛṣṇa-preyasī, she is known as very dear to Lord Kṛṣṇa. So according to rasa-mādhurya, you follow my language, rasa-vicara, the Yamuna is superior to Gangā. Yamuna's water is superior to Ganga water." So all accepted it because he is Acārya.

 

Then Akbar offered him some reward, but he said, "I won't take any money as reward.

 

But if you want to give something, please bring some śāstra from Kāśī for me, and also get some pulat paper."

 

That was not available at that time in Vṛndāvana for writing. Emperor Akbar collected all these things and gave him.

He is so humble, you understand, nişkiñcana. But those who are envious, sahajiyā vaiṣṇavas, they had this owl mentality, owl. They couldn't see the humility of Jīva, and they found fault in Jīva's character. You follow?

 

Narottama dāsa Ṭhākura, the disciple of Lokanath Gosvāmī, and Śrīnīvās Ācārya, disciple of Gopal Bhaṭṭa Gosvāmī, Śyāmānanda, the disciple of Hridaya Chaitanya; these three were the students of Jīva Gosvāmī, had studied all the Gosvāmīs' granthas, sastra, from Jīva Gosvāmī.

So Jīva Gosvāmī, giving them all the Gosvāmīs' śāstras, granthas, sent them for preaching.

 

These Gosvāmīs were not preachers; they were bhajanandīs. They were doing their bhajana and writing books, preparing preachers. So these three were preachers: Narottama dās Ṭhākura, Śrīnīvās Ācārya and Syāmānanda.

 

They were sent to Gauḍadeśa, Bengal and Orissa. They preached.

 

Then at last, I will give you the list of books written by Jīva Gosvāmī. 

Jīva Gosvāmī granthavallī:

 

1. Hari-nāmāmṛta-vyākaraṇa

2. Gauna-dhātu-sangraha

3. Gopala-virudāvalī

4. Śrī Bhakti-rasāmṛta-seṣa

5. Śrī Mādhava-mahotsava

6. Śrī Brahma-samhita 5th chapter, a commentary on the fifth chapter that is Dig-darśanī.

7. Durgama-sangamanī, that is a commentary on Bhakti-rasāmṛta-sindhu.

8. Locana-rocanī tīkā that is a commentary on Ujjvala-nīlamaņi.

9. Gopala-campū, two parts: Pūrva and Uttara-campu

 10. Sankalpa-kalpa-druma

 

Then six sandarbhas, Sat-sandarbhas:

a) Tattva Sandarbha

b) Bhāgavata Sandarbha

c) Paramātma-sandarbha

d) Śrī Kṛṣṇa-sandarbha

e) Bhakti-sandarbha

f) Priti-sandarbha Six Sandarbhas.

 

17. Śrī Krama-sandarbha 

18. Saṅkṣipta-vaiṣṇava-toṣaṇī (Laghu-vaiṣṇava-toṣaṇī) 

19. Śrī Sarva-saṁvādinī, this is a commentary on Bhāgavata Sandarbha, Paramātma Sandarbha, Śrī Kṛṣṇa Sandarbha Commentaries on it.

20. Sukha-bodhini a commentary on Gopala-tāpani Upanisad.

21. Yogasāra-stava-țīkā on Padma Purāņa. 

22. Gayatri-bhāṣya of Agni Purāņa 

23. Śrī Rādhā-kṛṣṇārcana-dīpikā

24. Sūtra-mālikā

25. Janma rasthaka

28. Śrī Sthava-mālā written by Rūpapād and Jīva Gosvāmī has collect all, compiled together.

 

These are the books by Śrīla Jīva Gosvāmī. Staying in this material world for eighty-five years, prakaṭakā, you understand, he stayed for eighty-five years in this material world and he has appeared on this day, his appearance day.

 

I have already told you that is Śakābda 1435-1445 or 1513-1523 AD. And he disappeared on śukla tṛtīyā of pausa-māsa, in the month of Pausa (December-January) the third day of the bright fortnight of Pauşa month, month of Pausa in 1540 Śakābda.

So we'll offer some prayer to Śrīla Jīva Gosvāmī. It is conclusion. śrī Jīvapāda jaladesu na tasmai dina Recite! How you will get the mercy of Jīvapāda?

 

 

 

The meaning is this: I am most rascal, most degraded, falling flat at the lotus feet of Śrī Jīva Gosvāmī, beg his mercy. If I will be very fortunate and get his mercy. I am so wretched, so degraded, I have no qualification but by the mercy of Jīvapāda I will be able to dive deep, deeper, deeper most region of this ocean of śāstra and I can collect the invaluable gems there stored by Śrī Gauracandra.

 

That is the meaning of this prayer.