From Harikatha.com, lecture by Srila Bhaktivedanta Narayan Maharaj, given in Perth, Australia, in 1988. Jiva Goswami’s disappearance day this year was January 12, 2016.
Srila Jiva Goswami’s father Anupam was the brother of Srila Rupa Goswami and Srila Sanatan Goswami. His exalted father and uncles were employed by the Muslim ruler, Srila Sanatan Goswami as prime minister, Srila Rupa Goswami as the private secretary, and Anupama as treasurer. All three of them met Caitanya Mahaprabhu when He came to Ramakeli where they lived.
As the only son of the three brothers, Jiva received abundant affection. Srila Rupa Goswami was always especially affectionate towards him and treated him as if he were his own son. When Jiva was still very young, Srila Rupa Goswami took him to Mahaprabhu, who blessed him by placing His hand on his head.
During his childhood, Jiva studied and soon learned all logic, Sanskrit grammar, and theistic philosophy from the books in his father’s home. Before Srila Rupa Goswami and Anupama left household life to retire in Vrindavan, they divided all the family’s wealth and property, allocating sufficient funds for Jiva to continue his studies. All three brothers realized that he was the only son in their dynasty, so they nurtured him with great affection and ensured he had whatever material facility he required.
Jiva had a very soft nature, and as he grew, he gradually began worshipping deities of Sri Sri Radha-Krishna. Making garlands for them and offering puja to them, he would become immersed in meditation, preferring these activities to playing with other children.
When he was about fourteen years old, he went to Nabadwip. By then, Mahaprabhu had returned to the spiritual world and all the devotees of Nabadwip had left and gone elsewhere. Because Nabadwip now brought them all great sadness, Shrivas Pandit, Advaita Acharya, and everyone else had left, and Nabadwip was deserted.
A few days before Jiva’s arrival, Nityananda Prabhu had arrived at Shrivas Angan from Khardaha. When Jiva Goswami arrived, Nityananda Prabhu was very pleased to meet him. Nityananda Prabhu placed His feet on Jiva’s head and said, “I came here just to meet with you; otherwise I would have stayed in Khardaha.” He showed Jiva all the places of Mahaprabhu’s pastimes in Nabadwip, and then showed him great mercy by ordering him to go stay with Srila Rupa Goswami and Srila Sanatan Goswami in Vrindavan.
On the way to Vrindavan, Jiva stopped in Varanasi, where he met a disciple of Sarvabhauma Bhattacharya named Madhusudana Vachaspati who was teaching Vedanta, but not the commentary of Sankaracharya, which was famous at that time. Mahaprabhu had refuted that commentary when Sarvabhauma Bhattacharya tried to teach it to Him. Madhusudana Vachaspati was a great scholar and, having studied and understood everything which Mahaprabhu had taught to Sarvabhauma Bhattacharya and Srila Rupa and Sanatan Goswamis, was teaching it there. Jiva Goswami went to his home and learned all bhakti-vedanta from him. He also learned Shankaracharya’s commentary, because without learning it, he would have been unable to refute it. After studying all of this and fully understanding it, he proceeded to Vrindavan. There in Vrindavan, Sanatan Goswami placed him in the care of Rupa Goswami, and he stayed near Rupa Goswami’s hut at the Radha-Damodar temple.
Rupa Goswami would read everything he was writing to Jiva Goswami. One day while they were in the midst of reading together, an effulgent, elderly brahmin arrived there. This was most likely, judging from his age and his scholarship, Sri Vallabhacharya, who knew Rupa Goswami from the time Mahaprabhu was in Prayag. He was approximately the same age as Advaita Acharya, so Rupa Goswami would have been the appropriate age to have been his son. He asked, “Rupa, what are you writing these days?”
[Note: It is impossible that this could have been Vallabhacharya, who left this world in 1533, before Jiva Goswami came to Vrindavan. (ed. Jagat)]
Hesitating a little, Srila Rupa Goswami replied, “I am writing a book entitled Bhakti-rasāmṛta-sindhu.” Vallabhacharya then picked up the book and, turning the pages, said, “Very good, I will look through it and correct any errors.”
At that time Jiva Goswami was fanning Rupa Goswami with a leaf from the tala tree, but when he heard Vallabhacharya say this, he felt disturbed; according to him, his Gurudeva was being criticized. Later when he went to the river to fetch water, he met Vallabhacharya, who was just finishing his midday bath. Jiva Goswami said, “Gosai, you said before that you would proofread the Bhakti-rasāmṛta-sindhu which Rupa Goswami is writing. If you have found any errors, precisely where are they?”
Vallabhacharya replied, “How can you understand, child? Have you studied Sanskrit grammar?”
“Yes, a little.”
“Then what could you possibly understand?”
“Still, please just show me any errors you have detected.” When Vallabhacharya showed him an apparent error, a fierce debate commenced between them. Eventually Jiva Goswami established the point so convincingly that Vallabhacharya could neither refute it nor give any answer.
When Vallabhacharya returned to Rupa Goswami’s hut, he asked, “Who was that boy who was fanning you? He is very intelligent and extremely learned in the scriptures.”
Very humbly and with folded hands Rupa Goswami replied, “He is the son of my younger brother and is also my disciple. He does not know how to behave.”
“No, he is a genius, and in the future he will be very famous.”
Soon afterwards, Vallabhacharya left. When Jiva Goswami arrived with the water, Srila Rupa Goswami said to him, “You are so intolerant that you quarrel with an elderly, scholarly brahmin who kindly proofread something for my own good? Your behavior is unacceptable; leave now.”
Being obliged to obey his guru, Jiva Goswami left Vrindavan. He went to the village of Bhayagaon to live in a cave infested with crocodiles. There, for some days, he remained in the cave doing bhajana and crying, feeling bereft of his guru’s affection. He stopped eating and taking water, and within a short time he became emaciated. After some time, Sanatan Goswami happened to visit that village as he was wandering around Vraja. The local people said to him, “Baba, we always considered you to be a great bhajananandi (one who is absorbed in bhajan), but a young boy who is even more of a bhajananandi than you has come to our village. Day and night he calls out the names of Radha-Krishna and weeps. We take him food but he refuses it, and he never sleeps either. Day and night he remains immersed in bhajana; we have never seen anything like it.”
Srila Sanatan Goswami could understand that this was Jiva, and immediately went to him. Reunited, they both wept. Sanatan Goswami then took him back to Vrindavan, where he said to Rupa Goswami, “The duty of Vaishnavas is to be compassionate to others, yet you renounced this young disciple of yours who is adorned with so many extraordinary qualities. You should be merciful to Jiva, but instead you banished him. This was a mistake and you should correct it. I am ordering you to quickly call him back.”
Hearing this, Rupa Goswami began crying for Jiva, whom he loved so much. When Sanatan Goswami brought Jiva there and placed him in the lap of Rupa Goswami, both guru and disciple wept. Rupa Goswami arranged for Jiva to be treated by the best doctors from Mathura, and gradually Jiva became strong again. From then on, their former practice resumed with Rupa Goswami giving whatever he wrote to Jiva to proofread.
Later, Srila Jiva Goswami expanded upon and enhanced the writing of other acharyas. One such acharya, Srila Gopala Bhatta Goswami, had heard hari-kathā directly from Srila Rupa and Sanatan Goswamis, who he considered to be his siksha gurus. While studying the writings of ancient Vaishnava acharyas such as Madhva and Ramanuja, Gopala Bhatta Goswami selected different points in relation to sambandha (establishing one’s relationship with Krishna), abhidheya (acting in the dealings of that relationship), and prayojana (achieving life’s ultimate goal), and compiled everything in a notebook.
Srila Jiva Goswami learned all of this tattva from Gopala Bhatta Goswami. Then, he took the volume which contained all the information on sambandha and enlarged it. He also took from the conceptions given in Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi, Bṛhad-bhāgavatāmṛta, and the other books composed by Rupa and Sanatan Goswamis, and composed the first sandarbha.
The word sandarbha means ‘a chest of valuable jewels.’ Of the Six Sandarbhas, the first four – Tattva-sandarbha, Bhagavat-sandarbha, Paramatma-sandarbha, and Kṛṣṇa-sandarbha – all expound sambandha-jñāna. They include knowledge of the jiva, the illusory energy, and the objective of the jiva; all of this was explained in the first four sandarbhas.
In the Tattva-sandarbha, the conception of pramāṇa (the body of evidence) and prameya (that which is being established by the evidence) is given. What is the meaning of pramāṇa? In any issue, whose words will we accept as authoritative? Suppose a young boy reports that a large fire has ravaged a holy place and everything has been burned. An elderly gentleman, however, reports that a small fire started in a tea shop there, but was easily contained. From these conflicting stories, whose words will we accept as authoritative? Certainly, the man’s words are more authoritative because he is older and more mature than the boy.
This conception of pramāṇa relates to many things. Different people may assert their beliefs that this world is real, their status as human beings or brahmins is real, or that they are masters of their property. All this false identification and proprietorship causes so much fighting and quarreling.
Another man will say, “These things are all temporary, so do not bother fighting over them. Instead, do something for your soul and for the Supreme Personality of Godhead; they are permanent.” Which of these two opinions will we accept? Analyzing the relationships between the Supreme Lord, the jiva, and material existence, Srila Jiva Goswami explained where we should place our faith. He wrote that the Vedas are the sole authority, and that any other, so-called authority lacks credibility. That which we perceive with our limited senses and mind may be defective, but the words of the Vedas cannot be so.
In his Bhagavat-sandarbha, Srila Jiva Goswami writes that everything we see has the same source. The Absolute Truth is one, and He is naturally endowed with inconceivable potency. By the power of this potency, he exists within four forms: svarūpa (his original form), tad-rūpa-vaibhava (all incarnations, beginning with Baladeva Prabhu), jiva (the living entity), and pradhāna (the illusory energy). He is like the sun which also exists in four forms: its original form, the sun disc, its rays, and its reflected light which is compared to māyā.
Jiva Goswami took parts from Brahma-sandarbha and wrote his own Bhagavat-sandarbha, in which he analyzes brahma-tattva (the established truth about the Supreme Spirit Whole) and refutes the opinions of Shankaracharya. The jiva is not Brahman (the impersonal God). If Brahman is the Absolute Truth, which is full in knowledge as some say, then how did it separate into billions of living entities and become bound within material existence?
Shankaracharya states that it was covered over by māyā, but then where did this separate entity he calls māyā come from? If there is no separate entity known as māyā and all is the one brahma, where could this other object known as ignorance have come from? Refuting all of Sankaracharya’s concepts, Srila Jiva Goswami proved that Krishna is Parabrahma, the Supreme Personality of Godhead, the source of Brahman.
He also analyzed paramātma-tattva, and in the Kṛṣṇa-sandarbha he explained how Krishna alone is the original Personality of Godhead. He explained how Krishna is all-powerful (sarva-śaktimān), how he is an ocean of rasa, how from Him the jivas and all else emerge, and how the jivas can achieve his eternal association. He refuted the concept that Krishna is an incarnation of Narayan. Using evidence from the Vedas, Upanisads, and Puranas, he established that Krishna is the original Absolute Truth, the Supreme Personality of Godhead, and that all other incarnations are his plenary or partial expansions.
On the basis of scriptural evidence, he reinforced Mahaprabhu’s conception, which had been established in the literatures of Rupa Goswami and Sanatan Goswami. In doing so, he established our sampradaya upon a firm philosophical foundation. He protected the flowing river of rasa by placing large rocks of siddhānta on both its banks; in that way no contaminated water of misconceptions could ever enter it.
In his Bhakti-sandarbha, he explained many subtle aspects of bhakti. He delineated the sixty-four types of bhakti, and he expertly explained guru-tattva. He also described guru-padāśraya, the process of taking exclusive shelter of the guru, how it should be done, what are its rules and regulations, and so on.
If the guru carefully evaluates the prospective disciple and the disciple carefully considers the guru, then a circumstance will never arise where the disciple will have to abandon his guru. He taught that one should not accept a guru whimsically; one should accept a guru in whom he will never lose faith, otherwise there will be a problem. One should make sure that he only accepts a sad-guru, who is detached from sense enjoyment, who is conversant with all tattva and siddhānta, who is rasika, who is spiritually realized, and who is affectionate towards him. One should examine the guru carefully, even if this process takes as long as a year,
Srila Jiva Goswami also explained that all bhakti is not the same, just as all varieties of water are not one and the same – there is clean water, purified water, contaminated water, sewage water, and so forth. Jiva Goswami examined all these issues in depth in his sandarbhas, which one must read in order to understand the true nature of bhakti. Thus, by regularly hearing the knowledge delineated in these books and by associating with advanced Vaishnavas, one’s bhakti will gradually become uttama-bhakti. Srila Jiva Goswami described at length the five types of prema (śānta (neutrality), dāsya (servitorship), sakhya (friendship), vātsalya (parental love), and mādhurya (amorous love), especially emphasizing gopi-prema and explaining the sādhanā for achieving it.
Much of this came in his Gopāla-campū, which is a very philosophical book. Srila Jiva Goswami wrote that book in Goloka Vrindavan and then gave it to this world. He composed so many literatures that we could spend this entire birth immersed in reading them. Moreover, in practicing the sadhana prescribed by them, who knows how many lives we could spend?
If we endeavor to enter into these books, and if we examine both the personal conduct and conceptions of Jiva Goswami and try to personally follow them, our spiritual lives will certainly be successful. May Srila Jiva Goswami be merciful upon us so we can learn all the instructions he gave, in order to perform bhajan purely.