quinta-feira, 8 de setembro de 2011

Srila Jiva Gosvami's Appearance Day by Srila Bhaktivedanta Narayana Gosvami Maharaja

Srila Jiva Gosvami’s father, Anupama, was the brother of Srila Rupa Gosvami and Srila Sanatana Gosvami. His exalted father and uncles were employed by the Muslim ruler, Srila Sanatana Gosvami as prime minister, Srila Rupa Gosvami as the private secretary, and Sri Anupama as treasurer. All three of them met Sri Caitanya Mahaprabhu when He came to Ramakeli, where they lived.As the only son of the three brothers, Jiva received abundant affection. Srila Rupa Gosvami was always especially affectionate towards him and treated him as if he were his own son. When Jiva was still very young, Srila Rupa Gosvami took him to Mahaprabhu, who blessed him by placing His hand on his head.
During childhood, Jiva studied and soon learned all logic, Sanskrit grammar, and theistic philosophy from the books in his father’s home. Before Srila Rupa Gosvami and Anupama left household life to retire in Vrndavana, 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 up, he gradually began worshipping Deities of Sri Sri Radha-Krsna. 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 Navadvipa. By then, Mahaprabhu had returned to the spiritual world and all the devotees of Navadvipa had left and gone elsewhere. Because Navadvipa now brought them all great sadness, Srivasa Pandita, Advaita Acarya, and everyone else had left, and Navadvipa was deserted.
A few days before Jiva’s arrival, Sri Nityananda Prabhu had arrived at Srivasangana from Khardaha. When Srila Jiva Gosvami 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 Navadvipa, and then showed him great mercy by ordering him to go stay with Srila Rupa Gosvami and Srila Sanatana Gosvami in Vrndavana.
On the way to Vrndavana, Jiva stopped in Varanasi, where he met a disciple of Sarvabhauma Bhattacarya named Madhusudana Vacaspati who was teaching Vedanta, but not the commentary of Sankaracarya, which was famous at that time. Mahaprabhu had refuted that commentary when Sarvabhauma Bhattacarya tried to teach it to Him. Madhusudana Vacaspati was a great scholar and, having studied and understood everything which Mahaprabhu had taught to Sarvabhauma Bhattacarya and Srila Rupa and Sanatana Gosvamis, was teaching it there. Jiva Gosvami went to his home and learned all bhakti-vedanta from him. He also learned Sankaracarya’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 Vrndavana. There in Vrndavana, Sanatana Gosvami placed him in the care of Rupa Gosvami, and he stayed near Rupa Gosvami’s hut at the Radha-Damodara temple.
Rupa Gosvami would read everything he was writing to Jiva Gosvami. One day while they were in the midst of reading together, an effulgent, elderly brahmana arrived there. This was most likely, judging from his age and his scholarship, Sri Vallabhacarya, who knew Rupa Gosvami from the time Mahaprabhu was in Prayaga. He was approximately the same age as Sri Advaita Acarya, so Rupa Gosvami would have been the appropriate age to have been his son. He asked, “Rupa, what are you writing these days?”
Hesitating a little, Srila Rupa Gosvami replied, “I am writing a book entitled Bhakti-rasamrta-sindhu.” Vallabhacarya 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 Gosvami was fanning Rupa Gosvami with a leaf from the tala tree, but when he heard Vallabhacarya 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 Vallabhacarya, who was just finishing his midday bath. Jiva Gosvami said, “Gosai, you said before that you would proofread the Bhakti-rasamrta-sindhu which Rupa Gosvami is writing. If you have found any errors, precisely where are they?”
Vallabhacarya 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 Vallabhacarya showed him an apparent error, a fierce debate commenced between them. Eventually Jiva Gosvami established the point so convincingly that Vallabhacarya could neither refute it nor give any answer.
When Vallabhacarya returned to the Rupa Gosvami’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 Gosvami 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, Vallabhacarya left. When Jiva Gosvami arrived with the water, Srila Rupa Gosvami said to him, “You are so intolerant that you quarrel with an elderly, scholarly brahmana who kindly proofread something for my own good? Your behavior is unacceptable; leave now.”
Being obliged to obey his guru, Jiva Gosvami left Vrndavana. 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, Sanatana Gosvami 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 bhajana), 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-Krsna 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 Sanatana Gosvami could understand that this was Jiva, and immediately went to him. Reunited, they both wept. Sanatana Gosvami then took him back to Vrndavana, where he said to Rupa Gosvami, “The duty of Vaisnavas 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 Gosvami began crying for Jiva, whom he loved so much. When Sanatana Gosvami brought Jiva there and placed him in the lap of Rupa Gosvami, both guru and disciple wept. Rupa Gosvami 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 Gosvami giving whatever he wrote to Jiva to proofread.
Later, Srila Jiva Gosvami expanded upon and enhanced the writing of other acaryas. One such acarya, Srila Gopala Bhatta Gosvami, had heard hari-katha directly from Srila Rupa and Sanatana Gosvamis, who he considered to be his siksa-gurus. While studying the writings of ancient Vaisnava acaryas such as Madhva and Ramanuja, Gopala Bhatta Gosvami selected different points in relation to sambandha (establishing one’s relationship with Krsna), abhidheya (acting in the dealings of that relationship), and prayojana (achieving life’s ultimate goal), and compiled everything in a notebook.
Srila Jiva Gosvami learned all of this tattva from Gopala Bhatta Gosvami. Then, he took the volume which contained all the information on sambandha and enlarged it. He also took from the conceptions given in Bhakti-rasamrta-sindhu, Ujjvala-nilamani, Brhad-bhagavatamrta, and the other books composed by Rupa and Sanatana Gosvamis, 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 Krsna-sandarbha – all expound sambandha-jnana. 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 pramana (the body of evidence) and prameya (evidence) is given. What is the meaning of pramana? 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 pramana relates to many things. Different people may assert their beliefs that this world is real, their status as human beings or brahmanas 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 Gosvami 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 Gosvami 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:svarupa (His original form), tad-rupa-vaibhava (all incarnations, beginning with Baladeva Prabhu), jiva (the living entity), and pradhana (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 maya.
Jiva Gosvami took parts from the book 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 Sankaracarya. The jiva is not brahma (an impersonal God). If brahma 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? Sankaracarya states that it was covered over by maya, but then where did this separate entity he calls maya come from? If there is no separate entity known as maya and all is the one brahma, where could this other object known as ignorance have come from? Refuting all of Sankaracarya’s concepts, Srila Jiva Gosvami proved that Krsna is Parabrahma, the Supreme Personality of Godhead, the source of brahma.
He also analyzed paramatma-tattva, and in the Krsna-sandarbha he explained how Krsna alone is the original Personality of Godhead. He explained how Krsna is all-powerful (sarva-saktiman), how He is an ocean of rasa, how from Him the jivas and all else emanate, and how the jivas can achieve His eternal association. He refuted the concept that Krsna is an incarnation of Narayana. Using evidence from the Vedas, Upanisads, and Puranas, he established that Krsna 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 Gosvami and Sanatana Gosvami. In doing so, he established our sampradaya upon a firm philosophical foundation. He protected the flowing river of rasa by placing large rocks of siddhanta 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-padasraya, 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 siddhanta, 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 Gosvami 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 Gosvami 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 Vaisnavas, one’s bhakti will gradually become uttama-bhakti. Srila Jiva Gosvami described at length the five types of prema [santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya(parental love), and madhurya (amorous love)], especially emphasizing gopi-prema and explaining the sadhana for achieving it.
Much of this came in his Gopala-campu, which is a very philosophical book. Srila Jiva Gosvami wrote that book in Goloka Vrndavana 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 Gosvami and try to personally follow them, our spiritual lives will certainly be successful. May Srila Jiva Gosvami be merciful upon us so we can learn all the instructions he gave, in order to perform bhajana purely.


Srila Jiva Goswami

Srila Jiva Goswami

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Sri Gopala-virudavali: Calling Out to Lord Gopala

Srila Jiva Gosvami

Srila Jiva Goswami's Tirobhav Mahotsav in Vrndavan

Explanation of the Mahamantra

Srila Jiva Gosvami's Appearance Day
[by Sri Srimad Bhaktivedanta Narayana Maharaja]

Srila Jiva Gosvami's Disappearance Day[by Sri Srimad Bhaktivedanta Narayana Maharaja]

Srila Jiva Goswami[by Srila Bhakti Ballabh Tirtha Maharaja]

Disappearance Day Of Srila Jiva Goswami[by B.A. Paramadvaiti Swami]

Srila Jiva Goswami's Appearance[by Nayana-Ranjana Das]

jiva_gosvami.jpg - 30277 BytesThe 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.
Sri_Jiva_Gosvami.jpg - 9461 BytesAfter 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.

Srila Jiva Goswami's Tirobhav Mahotsav in Vrndavan

Srila Jiva Goswami's Tirobhav Mahotsav in Vrndavan

jivagoswamitirobhav.jpg - 7507 BytesDespite the extremely cold days in Vrindavan, the disappearance day of Srila Jiva Goswami was celebrated with great happiness. A big amount of sadhus from all sampradayas came to participate infront of the harinam-party went twelve devotees carrying Hanuman victory flags from the Ramanuja-sampradaya, followed by a beautiful cart with the deities of Sri Sri Gaur-Nitai. These peculiar deities of Gaur-Nitai have traveled all around the world on the pada-yatra program with their faithful servant, Saunaka das. And they were also present in the previous Vishva Vaishnava Raj Sabha Nagar Sankirtan.Srila Jiva Goswami is the original founder of the Vishva Vaishnava Raj Sabha and in his temple the famous A.C. Bhaktivedanta Swami Prabhupada prepared the Srimad Bhagavatam, which reached within a very short time the entire world, being translated into almost all languages of the world. The Goswamis of the Radha-Damodar temple had invited everybody to participate in the Nagar-Sankirtan and also to take the feast of Srila Jiva Goswami. The temple was beautifully decorated and Srila Jiva Goswami was being pulled on a separate cart, also beautifully decorated.

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Different members of the World Vaishnava Association, with their banner, joined the three kirtan groups. Following strict tradition, all the sadhus and kirtaniyas went barefooted through the entire city. The kirtan lasted for 3,5 hours and all the members were meaming(shining) in happiness. Culminating in the aratik ceremony of Radha-Damodar and a nice feast served by seniour devotees. By the grace of Srila Jiva Goswami Prabhupada, so many devotees from so many different missions were brought togethere, even though in the middle of the winter it was very noticalbe that many Vaishnavas hailing from western countries were also present in the harinam and in the celebration.

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The concept of the Vishva Vaishnava Raj Sabha was clearly conceived by the founder of the Radha-Damodar temple. His position in Vrindavan was very prominent, as can be clearly understood when reading his will. In Vrindavan and the surrounding area, practically all the land belonged to Radha-Govindaji, Radha-Gopinathaji and Radha-Madan Mohanji, and Srila Jiva Goswami became trust-holder of most of these lands. Even today the majority of the shops in Vrindavan pay rent to the respective deities and their sevaite families.

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Srila Jiva Goswami, besides being a great scholar, was also very practical. He was told by his spiritual mentors that for the future the many branches of the tree of Lord Chaitanya will need a common ground so that they can expand nicely with proper respect of each other. Today we can again feel that great need intensively. When offering obeisances to such a great personality, we are simultanuously offering obeisances to all the great teachers of bhakti, they are all sustained by the same divine energy. If you reject one of them, you question the validity of all of them. How can you combine people from all over the world, different nations and races, different economical groups, different languages and different priorities and customs, all to chant and dance together under one banner? How will that be possible? All this was explained by Srila Jiva Goswami, and we can only pray that the spirit of this Nagar Sankirtan will further grow into all directions, so that devotees can chant together and give the impression to the world that the one truth, the loving teachings of the Supreme Lord and His special merciful incarnation, Lord Chaitanya Mahaprabhu, offer true solace for a world suffering the ignorance of egotism, prejudice and sectarianism.
----From the Vaisnava Internet News Agency [VINA]



Jiva Goswami Séculos XV-XVI

Jiva Goswami

Séculos XV-XVI

Jiva Goswami (1513-1598 d.C.) era o sobrinho de Rupa Goswami eSanatana Goswami. O pai dele morreu quando ele era jovem, e então Jiva deixou a casa e foi em peregrinação à cidade natal doSenhor Chaitanya, Navadvipa. Depois ele estudou filosofia em Varanasi, e em seguida se uniu aos seus tios em Vrindavana. Ele é particularmente notável pela sua grande erudição. Escreveu e editou vinte e cinco livros — pelo menos 400.000 versos sânscritos ao todo. Seu Sabath-sandarbhas (Seis Tratados) dá uma apresentação filosófica sistemática da filosofia vaishnava. Entre os Goswamis, ele também foi o pregador mais sistemático; organizou o movimento iniciado pelos outros.

quarta-feira, 21 de abril de 2010

Krsna Prema Mayi Radha

Jiva Goswami



kṛṣṇa prema mayī rādhā

rādhā prema mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


kṛṣṇasya draviṇaḿ radha

rādhāyāḥ draviṇaṇ hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


kṛṣṇa prāṇa mayī rādhā

rādhā prāṇa mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


kṛṣṇa drava mayī rādhā

rādhā drava mayo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


kṛṣṇa gehe sthitā rādhā

rādhā gehe sthito hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


kṛṣṇa citta sthitā rādhā

rādhā citta sthito hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


nīlāmbara dharā rādhā

pītāmbara dharo hariḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


vṛndāvaneśvarī rādhā

kṛṣṇo vṛndāvaneśvaraḥ

jīvanena dhane nityaḿ

rādhā kṛṣṇa gatir mama


1) Radha is made of pure love for Krsna and Hari is made of pure love of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

2) Radha is the treasure of Krsna and Hari is the treasure of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

3) Radha pervades the life-force of Krsna and Hari pervades the life-force of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

4) Radha is totally melted with Krsna and Hari is totally melted with Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

5) Radha is situated in the body of Krsna and Hari is situated in the body of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

6) Radha is fixed in the heart of Krsna and Hari is fixed in the heart of Radha. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

7) Radha wears cloth of blue color and Hari wears cloth of yellow color. Life’s greatest wealth is Radha and Krsna: my eternal shelter.

8) Radha is the Mistress of Vrndavana and Krsna is the Master of Vrndavana. Life’s greatest wealth is Radha and Krsna: my eternal shelter.


This song can be rendered in Raga Sindhu Bhairavi in Kaherva Tala.

Gopala Campu

Gopala Campu

Author: Jiva Goswami

Year: 1500s

Language: Sanskrit

The Gopala Campu is one of the all time classic texts in the library of the Gaudiya Vaisnava. The Gopala Campu, literally “the story of Gopala,” gives descriptions of pastimes of Lord Krsna. As this format is a Campu, a mix between praises, songs, and virudavalis (free-form poetic forms without real adherence to meter of the song), there is text, and at appropriate places, a song will be sung. Within the main text, there are two campus, namely purva (Volume 1) and the uttara (Volume 2). There are nineteen songs found from the Gopala Campu. Each of these songs are found in Volume 2 or the Uttara Campu. As these songs just appear in middle of texts, the listing here will strictly be based on alphabetical order of the first words. For actual placement of the songs in the original texts, please click on the song. The official name will point out where in the text the song is found.

Adya Samastam Sa Phalam Jatam

Agharir Atha Sabhyaih

Aho Pasyatha Citram Gokula Raji

Aniruddha Bandha Visayanusandha

Bhismaka Pura Bhaga Calita Raja

Dvivida Duranta Caritra

Jarasutanubandhana Ksitisa

Jaya Jaya Madhava Vidhu Sangini Radhe

Jaya Krta Mathura Pravesa

Partha Kratu Raja Pratha

Pasya Sakhi Jana So Yam Kasya

Radha Raka Sasadhara Murali Kara

Saha Bhratr Varyam Guror Grama Gami

Sakhi Dam Patyor Anayor Yugalam

Sakra Sravita Bhaumatikrama

Sneha Raga Maya Taila Haridra

Tvam Pundraka Slista Sandista

Vraja Madhura Madhuri Hrasita

Yam Sriman Vraja Raja Sindhuja


quarta-feira, 24 de março de 2010

Sri Jiva Goswami o principal acharya para a comunidade vaishnava.

JIVA GOSWAMI, o sobrinho e discípulo de Srila Rupa Goswami, era um dos seis Goswamis de Vrindavana. Depois do desaparecimento de Rupa Goswami e Sanatana Goswami, Sri Jiva Goswami se tornou o principal acharya para a comunidade vaishnava. Srila Jiva Goswami foi o maior e o mais prolífico estudante do seu tempo. Ele compôs meio milhão de versos em sânscrito sobre a ciência da devoção e as glórias de Krishna. (Veja Sri Caitanya-caritamrta, Adi-lila 10.85).


Homenagem ao dia do desaparecimento de Srila Jiva Gosvami

No dia 2 de janeiro comemoramos o dia desaparecimento de Sri Jiva Gosvami, uma personalidade muito elevada e santa dentro da linha de sucessão discipular vaisnava. A seguir a tradução de uma pequena biografia retirada do livro Sri Navadvipa-dhama escrito pelo nosso mui amado mestre espiritual Sri Srimad Bhaktivedanta Narayana Maharaja.

Sri Jiva Gosvami era o filho de Sri Anupama (Vallabha). Quando era um garoto ele recebeu o darsana de Mahaprabhu quando Ele foi até a vila de Ramakeli. Sri Rupa Gosvami colocou Sri Jiva Gosvami aos pés de Mahaprabhu que, por Sua vez, colocou Suas mãos de lótus sobre a cabeça de Jiva.

Jiva estudou gramática e as escrituras enquanto jovem. Após este período, ele foi para Navadvipa onde Sri Nityananda Prabhu o conduziu no Sri Navadvipa parikrama. Sri Nityananda Prabhu também o levou para receber o darsana de Sri Visnupriya. Ele então enviou Jiva para Rupa e Sanatana em Sri Vrndavana-dhama. No caminho, Jiva parou em Kasi por algum tempo e estudou Vedanta com Sri Madhusudana Vacaspati, um discípulo de Sri Sarvabhauma Bhattacarya. Em particular ele estudou o Vedanta, como Sarvabhauma Bhattacarya ouvira de Sriman Mahaprabhu. Quando ele chegou à Vrndavana abrigou-se nos pés de lótus de Sri Rupa Gosvami e Sri Rupa e Sanantana Gosvamis lhe intruiram acerca de toda literatura bhakti. Sri Rupa Gosvami deu-lhe iniciação diksa e o ensinou o conteúdo dos livros que escrevera.

Naquela época, Sri Jiva Gosvami era renomado como o maior erudito do mundo. Vaisnavas dos três dhamas – Vraja-mandala, Gauda-mandala e Ksetra-mandala – costumavam receber instruções dele. Ele instruiu Sri Narottama dasa Thakura, Srinivasa Acarya e Sri Syamananda Prabhu sobre toda a literatura bhakti. Dentre seus principais trabalhos estão os Sat-sandarbhas, Sarvasamvadini, Harinama-vyakarana, Gopala-campu, Madhava-mahotsava, Krana-sandarbha e os comentários sobre Bhakti-rasamrta-sindhu, Ujjvala-nilamani e Brahma-samhita.