Jiva Goswami

Srila Jiva Goswami
His murti at his samadhi in Vrindavan.
Personal
Born	c. 1513 (1513)
Died	c. 1598 (aged 84–85)
Resting place	Radha-Damodar temple, Vrindavan, India
Religion	Hinduism
Nationality	Indian
Parent	Anupama (father)
Denomination	Vaishnavism
Lineage	Brahma-Madhva-Gaudiya
Sect	Gaudiya Vaishnavism
Notable work(s)	Gopala Champu Sat Sandarbhas
Known for	Codifying Gaudiya Vaishnavism
Relatives	Rupa Goswami (paternal uncle), Sanatana Goswami (paternal uncle)
Organization
Philosophy	Achintya Bheda Abheda
Religious career
Guru	Rupa Goswami
Based in	Vrindavan, India
Influenced Bhaktivinoda Thakur Gaurakisora Dasa Babaji Bhaktisiddhanta Sarasvati A.C. Bhaktivedanta Swami
Honors	Six Goswamis of Vrindavana

Jiva Goswami (Sanskrit: जीव गोस्वामी, romanized: Jīva Gosvāmī; c. 1513–1598) was an Indian philosopher and saint from the Gaudiya Vaishnava school of Vedanta tradition, producing a great number of philosophical works on the theology and practice of Bhakti yoga, Vaishnava Vedanta and associated disciplines. He is known as one of the Six Goswamis of Vrindavan and was the nephew of the two leading figures, Rupa Goswami and Sanatana Goswami.

Birth and early years

There seems to be some controversy amongst biographers about Jiva Goswami's birth. Some opine that he lived from 1511–1596 CE, while others claim that he lived from 1533 to 1618 CE.

Not much is known about Jiva Goswami's childhood. He was born in Ramakeli in the district of Maldah, West Bengal as the son of Srivallabha Mallika (also known as Anupama), the younger brother of Rupa and Sanatana; his mother's name is unknown. 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 1493–1519 CE) after their initial meeting with Chaitanya Mahaprabhu (1486–1534 CE) and they decided to join his ranks as mendicants. Jiva's father, Anupama, also met with Chaitanya at this time and followed in the footsteps of his elder brothers and proceeded to travel with Rupa to Vrindavana.

Jiva leaves home

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. According to the biographical work Bhakti Ratnakara of Narahari Chakravarti, Jiva had a dream of Chaitanya at this time. 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

Jiva went on to Benares where he studied for some time under the tutelage of Madhusudana Vachaspati, the disciple of the famous logician and Vedantist, Sarvabhauma Bhattacharya. Under Vachaspati, Jiva mastered the six systems of Indian philosophy known as Sad Darsana.

In 1535 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. Jiva helped to edit the writings of Rupa and Sanatana and assisted them in their work in propagating Gaudiya Vaishnavism and excavating the lost holy places of Vrindavana.

Literary contributions

After the passing of Rupa and Sanatana, Jiva Goswami became the foremost authority in the Gaudiya Vaishnava line. In 1542 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. At that time he also established the Vishva Vaishnava Raja Sabha (World Vaishnava Association) and the Rupanuga Vidyapitha, an educational facility for Gaudiya Vaishnavas to study the works of Rupa and Sanatana. His erudition and spirituality were so famous that the Moghul emperor Akbar became his ardent admirer and donated paper for his writing.

In 1558, 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.

One of Jiva’s main theological contributions was to present Chaitanya’s teachings as “the epitome of the Vedas.” To do so, Jiva should claim that the Bhagavata Purana, which Chaitanya regarded as the key Hindu scripture, was indeed part of the Vedas, while it was not generally considered as “part of the canonical Veda” at that time. Jiva proceeded to “extend the scope of the Veda to include the epics and the Purānas,” and concluded that the Bhagavata Purana was “scripture par excellence”. In fact, he shifted “the locus of scriptural authority from the Veda to the Bhāgavata,” which had important, if controversial, consequences for the subsequent development of Hindu theology.

Achintya-bhedabheda philosophy

It was in his Sarva-samvadini commentary to the Sat Sandarbhas of Hindu philosophy that Jiva Goswami first wrote of Achintya Bheda Abheda, the philosophy of Chaitanya Mahaprabhu. In essence, the philosophy of Achintya bheda abheda, or "inconceivable oneness and difference", avoids the extremes of Shankara's monistic Advaita vedanta and Madhva's pure dualism (Dvaita) by interpreting the material and spiritual potencies of the Supreme Person (Bhagavan) as being simultaneously one and different with Him.

Literary achievements

There are about 25 literary works attributed to Jiva Goswami:

1. Hari-namamrita-vyakarana (Harināmāmṛta-vyākaraṇa):
   A work on Sanskrit grammar, wherein each and every word, syllable and grammatical rule is explained in relation to Krishna and his pastimes.
2. Sutra-malika (Sūtra-mālikā):
   A grammatical work on derivations of Sanskrit words.
3. Dhatu-sangraha (Dhātu-saṅgraha):
   A work on the verb roots of Sanskrit words.
4. Radha-Krishna-archana-chandrika (Rādhā-Kṛṣṇa-arcana-candṛkā):
   A work on the process of deity worship.
5. Rasamrita-sesha (Rasāmṛta-śeṣa):
   A work dealing with Sanskrit composition based on Viswanatha Kaviraja's Sahityadarpana, with many added examples from Jiva Goswami and the other Goswamis.
6. Madhava-mahotsava (Mādhava-mahotsava):
   Descriptions of Radha's coronation ceremony as Queen of Vrindavana.
7. Sankalpa-kalpadruma: Explains the eight-fold daily pastimes of Radha and Krishna (asta-kaliya-lila) in prayer form.
8. Gopala-virudavali (Gopāla-virudāvalī):
   A short poem extolling the glories of Gopala (Krishna) in 38 verses.
9. Bhavartha-suchaka-champu (Bhāvārtha-sūcaka-campū)
10. Sukha-bodhini:
    A commentary on the Gopala-tapani Upanishad (Gopala-tapani Upanisadṭīkā), which has importance in Gaudiya Vaishnavism as it provides Upanishadic backing for the notion that Krishna is the supreme deity.
11. Dig-darshani-tika (Dig-darṣani-tika):
    A commentary on the Brahma Samhita (Brahma-saṁhitā).
12. Durgama-sangamani:
    A commentary on Rupa Goswami's Bhakti-rasamrita-sindhu (Bhakti-rasāmṛta-sindhu).
13. Lochana-rochani (Locana-rocani):
    A commentary on Rupa Goswami's Ujjvala-nilamani (Ujjvala-nīlamaṇi).
14. Yogasara-stavaka-tika (Yogasāra-stavaka-tika, a.k.a. Padma-puranastha Yogasara-stotra-tika)
15. Agni-puranastha Gayatri-vyakhya-vivritihi (Gāyatrī-vyākhyā-vivṛtiḥ, a.k.a. Gayatri-bhashya):
    A commentary on the Brahma Gayatri mantra as found in the Agni Purana, chapters 216–217.
16. Padma-puranokta Krishna-pada-padma-chihna (Kṛṣṇa-pada-padma-cīhna):
    A description of the insignia found on Krishna's feet according to Padma Purana.
17. Sri Radhika-kara-pada-sthita-chihna (Śrī Rādhikā-kara-pada-sthita-cīhna):
    A description of the insignia found on Radhna's hands and feet.
18. Laghu-vaishnava-toshani (Laghu-vaiṣṇava-toṣaṇī):
    A commentary to the 10th canto of the Bhagavata Purana.
19. Krama-sandarbha:
    A commentary on the Bhagavata Purana.
20. Gopala-champu (Gopāla-campū):
    A poetic work divided into two parts: Purva-champu (Pūrva-campū) and Uttara-champu (Uttara-campū). Purva has 33 chapters and describes Krishna's life in Vrindavana. Uttara has 37 chapters and describes Krishna's pastimes after leaving Vrindavana and the separation the residents of Vrindavana feel in his absence.
21. Sat-sandarbhas (Six Sandarbhas):
    According to Jiva Goswami, Gopala Bhatta Goswami completed the preliminary work, but couldn't finish it. Jiva Goswami expanded it into six books, wherein he systematically presents the philosophy of Chaitanya Mahaprabhu with scriptural evidences.
    1. Tattva-Sandarbha:
       A treatise on the various types of evidences (pramanas) used in Vedic philosophy, concluding that shabda (divine sound in the form of the Vedic scriptures) is the highest, and of all the scriptures, the Bhagavata Purana is the highest.
    2. Bhagavat-sandarbha:
       A distinction between the impersonal aspect of Godhead (Brahman), the localized form of God within the heart of each living being (Paramatma), and the highest personal aspect of Godhead (Krishna or Bhagavan). Describes the spiritual realm of Krishna, the modes of material nature, the mode of pure goodness (visuddha-sattva), the importance of worshiping the deity of Krishna, and the nature and qualities of the deity.
    3. Paramatma-sandarbha (Paramātma-sandarbha):
       A description of the characteristics of Paramatma (supersoul), and how he resides in all living entities in the universe. Discusses the nature of the materially conditioned living entities, the phenomenal material world, the illusory potency (Maya), the theory of transformation, the various avatars of Krishna, how Krishna reciprocates with his devotees, and how Krishna is characterized by six particular opulences.
    4. Krishna-sandarbha (Kṛṣṇa-sandarbha):
       Gives a number of quotes from various scriptures to prove that Krishna is the supreme god. 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 a description of the Gopis and the topmost position of Radha among them.
    5. Bhakti-sandarbha:
       Explans how devotion to Krishna is executed. Discusses Varnashrama dharma (the socio-religious system established in scriptures), the superexcellent position of devotion to Krishna as compared to other conceptions such as yoga, and the worship of minor deities of the Hindu pantheon as being futile in comparison to the worship of Krishna's devotees. 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.
    6. Priti-sandarbha (Prīti-sandarbha):
       A treatise on divine love, the supreme object being Krishna, where love for God (prema) is considered the highest form of liberation. Presents a comparative study of other types of liberation, concluding Prema Bhakti as topmost. Discusses how to attain Prema, how to awaken it, and the symptoms of one who has attained it. Discusses the distinctions between mundane lust and divine love, the various mellows found among the associates of Krishna, the superexcellence of Madhurya-rasa (divine conjugal love), the overlapping of different rasas, and the glories of Radha.
22. Sarva-samvadini (also spelled Sarva-sambadina):
    A extensive auto-commentary on Jiva Goswami's Sat-sandarbhas.

Jiva's disappearance

Jiva Goswami left this mortal world and ascended back to the spiritual planet, Golok Vrindavana in 1596 CE (or 1618 according to some biographies). His samādhi (tomb) is located in the precincts of the Radha-Damodara temple in Vrindavana.

According to followers of Gaudiya Vaishnavism, Jiva Goswami is considered to be the incarnation of Vilasa Manjari, an eternal maidservant of Radharani.

See also

• Hare Krishna mantra
• Nityananda
• Gaudiya Math
• International Society for Krishna Consciousness
• Svayam bhagavan

Further reading

• Six Goswamis of Vrindavan, by Steven Rosen, Folk Books, 1991. ISBN 0-9619763-2-2
• Jiva Goswami's Tattva-Sandarbha: Sacred India's Philosophy of Ecstasy, by Swami B.V. Tripurari
• Aleksandar Uskokov, “The Long and Short of It: Mahā-vākya from Mīmāmsā to Jīva Gosvāmin, from the Veda to the Bhāgavata,” The Journal of Hindu Studies 11 (2018):38–52.

External links

• Works by or about Jiva Goswami at Internet Archive
• Works of Jiva Goswami (iskcondesiretree.info)
• The Philosophy of Jiva Gosvāmī by Surendranath Dasgupta
• Srila Jiva Goswami at Radha-Damodar Mandir (radhadamodarmandir.com)
• Jiva Goswami (bio) (krishna.com)
• Srila Jiva Goswami (radhakunda.com)
• Jiva Institute of Vaishnava Studies (dedicated to Translation and Dissemination of Jiva Goswami's works)
• Gaudiya Grantha Mandira (Sanskrit Texts)