JIVA GOSWAMI PDF

He had lotus eyes, a high nose and forehead, broad chest, long arms, and a radiant golden body. In the image: Shrila Jiva Goswami. Appearing as the nephew of Shri Rupa and Sanatana Goswamis, Shri Jiva Goswami displayed all the charming features of a mahapurusa divine person. In his boyhood he made a Deity of Krishna-Balarama. Expressing his pure devotion, he would often cry while worshiping Them.

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Some opine that he lived from — CE, while others claim that he lived from to CE. He had a strong affinity to the worship of Krishna even from his childhood and excelled in his education completing his studies in Sanskrit Vyakarana grammar and Kavya poetics within a very short period.

When Jiva was three or four years old, his uncles resigned from their ministerial posts at the court of Alauddin Hussein Shah ruled — CE after their initial meeting with Chaitanya Mahaprabhu — CE and they decided to join his ranks as mendicants. Jiva leaves home[ edit ] Hearing that his father and uncles had made their decision to work in the service of Chaitanya Mahaprabhu, the young Jiva desired to join them also. This gave him the impetus to leave home and join Rupa and Sanatana.

It is unclear from his biographies whether or not Jiva actually ever met Chaitanya personally. Jiva travelled to Navadvipa in West Bengal and met with Nityananda Rama , one of the foremost followers of Chaitanya mahaprabhu. Nityananda took Jiva to all the holy places in Navadvipa and they circumambulated the entire area together.

This marked the beginning of the Gaudiya tradition of Navadvipa parikrama circumambulation of the nine sections of Navadvipa. After the pilgrimage, Nityananda gave his blessings for the young Jiva to proceed towards Vrindavana. Vrindavana[ edit ] Jiva went on to Benares where he studied for some time under the tutelage of Madhusudana Vachaspati, [3] the disciple of the famous logician and Vedantist, Sarvabhauma Bhattacharya.

In Jiva arrived in Vrindavana where he remained under the tutelage of his uncles, Rupa and Sanatana by this time his father Anupama had died. He accepted initiation from Rupa Goswami and was taught the esoteric principles of devotion to Krishna.

Literary contributions[ edit ] After the passing of Rupa and Sanatana, Jiva Goswami became the foremost authority in the Gaudiya Vaishnava line. In Jiva established one of the prominent and important temples in the Vrindavana area, the Radha Damodara mandir, installing deities of Radha and Krishna that had been personally carved by Rupa Goswami. His erudition and spirituality were so famous that the Moghul emperor Akbar became his ardent admirer and donated paper for his writing. In , Jiva instructed his students, Narottama Dasa , Srinivasa Acarya and Shyamananda , to go to Bengal and propagate the Gaudiya Vaishnava philosophy and to take with them the original manuscripts that had been written by Rupa and Sanatana.

Literary achievements[ edit ] There are about 25 literary works attributed to Jiva Goswami: [6] Hari-namamrta-vyakarana : This work is a book on Sanskrit grammar wherein each and every word, syllable and grammatical rule is explained in relation to Krishna and his pastimes.

Sutra-malika: A grammatical work dealing with the derivation of Sanskrit words. Jiva has based this work on the Sahitya Darpana of Viswanatha Kaviraja , but has used many examples of his own as well as examples from other Goswamis. Madhava-mahotsava: A work describing the coronation ceremony of Radha when she is given the position of Queen of Vrindavana.

Sankalpa-kalpadruma:An explanation of the eightfold daily pastimes of Radha and Krishna asta-kaliya-lila in the form of a prayer. Bhavartha-suchaka-champu Sukha-Bodhini:A commentary on the Gopala Tapani Upanishad, which has importance in Gaudiya Vaishnavism, as it provides Upanishadic backing for the notion that Krishna is the supreme deity. Padma Puranokta Krishna-pada-padma-chihna: This text by Jiva describes the insignia found on the feet of Krishna according to the text of the Padma Purana.

Sri Radhika-kara-pada-sthita-chihna: In this short work, Jiva Goswami describes the insignia found on the hands and feet of Radha. Gopala-Champu: The Gopala-champu is a poetic work written by Jiva and is divided into two parts.

The second section, the Uttara-champu has 37 chapters and describes the pastimes of Krishna after he leaves Vrindavana and the separation the residents of Vrindavana feel in his absence. Sat Sandarbhas Six Sandarbhas : According to Jiva Goswami himself, Gopala Bhatta Goswami had already done the preliminary work on these books but could not complete it.

Jiva took the work of Gopala Bhatta and expanded it into six books wherein he systematically presents the philosophy of Chaitanya Mahaprabhu with scriptural evidences. Jiva also wrote an extensive auto-commentary to the Sandarbhas called Sarva-samvadini.

The six Sandarbhas are as follows: Tattva-Sandarbha: Tattva sandarbha is a treatise on the various types of evidences pramanas used in Vedic philosophy. Bhagavat Sandarbha: In the Bhagavat-sandarbha, Jiva Goswami makes the distinction between the impersonal aspect of Godhead Brahman , the localised form of God within the heart of each living being Paramatma and the highest personal aspect of Godhead Krishna or Bhagavan.

He also describes the spiritual realm of Krishna, the modes of material nature, the mode of pure goodness visuddha-sattva , the importance of worshipping the deity of Krishna and the nature and qualities of the deity. Paramatma Sandarbha: The Paramatma Sandarbha descrives the characteristics of the Paramatma the supersoul , and how he resides in all living entities in the universe. This work also discusses the nature of the materially conditioned living entinites, the phenomenal material world, the illusory potency Maya , the theory of transformation, the various avataras of Krishna, how Krishna reciprocates with his devotees and how Krishna is characterised by six particular opulences.

Krishna Sandarbha: In his Krishna-sandarbha, Jiva gives a number of quotes from various scriptures to prove that Krishna is the supreme god. He also discusses the pastimes and qualities of Krishna as well as his avatars and functionary expansions. There is a description of Goloka , the planet of Krishna in relation to Vrindavana in the material sphere, the associates of Krishna and their expansions and there is also a description of the Gopis and the topmost position of Radha amongst them.

Bhakti Sandarbha: Bhakti-sandarbha explains how devotion to Krishna is executed. The text also explains liberation of the soul, the position of Shiva as a devotee of Krishna, how unmotivated devotion to Krishna promotes a devotee to the highest spiritual position and numerous other points concerning the performance of Vaishnava devotion. Priti Sandarbha: The Priti-sandarbha is a treatise on divine love, the supreme object being Krishna. Love for God prema is considered by Jiva to be the highest form of liberation.

Jiva goes on to make a comparative study of other types of liberation but finally concludes that Prema Bhakti is topmost. There is also a discussion on how to attain Prema, how to awaken it, and the symptoms of one who has attained it. Priti-sandarbha also discusses the distinctions between mundane lust and divine love, the various mellows found amongst the associates of Krishna, the superexcellence of Madhurya-rasa divine conjugal love , the overlapping of different rasas, and the glories of Radha.

Sarva-Samvadini: A commentary on the Sat-Sandarbha. According to followers of Gaudiya Vaishnavism, Jiva Goswami is considered to be the incarnation of Vilasa Manjari, an eternal maidservant of Radharani.

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Therein he establishes that the Absolute Truth is indeed a person. Hence the need arose for a thorough analysis that could resolve the thorny issues of interpretation. First is the Tattva Sandarbha, which has two divisions. Here he tackles such questions as: What are the means of attaining knowledge? And, what is the evidence or proof in support of those means? In the second division he gives the prameya; that is, he explains the object to be realized by knowledge.

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