Desaparición de Śrīla Jiva Gosvāmī Prabhu

Jueves, 21 Diciembre 2017 - 4:30am

 

 

 

 

 

 

 

Extractos de Srila Jiva Goswami, escrituras y referencias seleccionadas a él en los libros de Srila Bhakti Raksak Sridhar Dev-Goswami Maharaj: Sri Sri Prapanna-jivanamritam, La Búsqueda Amorosa del Señor por Su Sirviente Perdido y la serie de Sermones del Guardián de la Devoción .

 

 

Sri Sri Prapanna-jivanamrtam.

 

 

Sermones del Guardián de la Devoción, Volumen 3.
 

Por Srila B.R. Sridhar Maharaj;
página 22.

 

 

 

Devoto: ¿Cuál es el significado de su título? 

Srila Guru Maharaj: El título Sri-Sri Prapanna-jivanamrtam significa: prapannanam, jivane, amrta-svarupam, "El néctar en la vida de las almas rendidas." Esta fue mi concepción desde el principio - prapanna-jivanamrta - aquéllos que han llegado a tomar esto, a sentirlo, esto será néctar para ellos. Para aquéllos que se han rendido será néctar, pero otros, la gente ordinaria, no podrán apreciarlo. 
 

Será el néctar en la vida de aquellos que se han rendido, los que tienen el verdadero adhikara, el estándar cualificado propio de la fe para recibirlo. Srila Jiva Goswami escribió: "Los que tienen fe en los Vedas, en el Srimad-Bhagavatam y esas cosas, serán quienes lean este libro, de lo contrario, puse una maldición para que los que no tienen tal fe no puedan venir a leer mi libro". Jiva Goswami ha escrito de tal manera: "Ustedes, incrédulos, no vendrán a tocar mi libro. Aquellos, quienes son incrédulos, no está destinado para ustedes! Es sólo para aquellos que tienen fe en tales cosas. Los demás están descartados! Ustedes, el público ordinario, están descartados. Ustedes no deben tocar mi libro porque lo malinterpretaran."

 

Búsqueda amorosa por el sirviente perdido.
Por Srila B.R. Sridhar Maharaj;
página 62.

 

Así, los movimientos divinos de Krishna se mantienen en reserva por Su dulce voluntad: "Todos los Derechos Reservados." Queremos buscar alguna ley por encima de Su dulce voluntad, pero esto es inconsistente. Es contradictorio en sí mismo. Por un lado decimos que Krishna se mueve por su propia y dulce voluntad, pero por otro lado tratamos de encontrar alguna ley que rija su movimiento. Esto es una contradicción. Lila se mueve por su dulce voluntad. Cuando decimos que es lila, entonces no podemos dar ninguna forma a eso. Podemos decir que se ha demostrado en un lugar determinado de una manera particular. Pero no podemos estar seguros de si hoy tomará el mismo curso.

 

Es por eso que encontramos diferencias en las explicaciones sobre los diferentes lilas en diferentes edades. Jiva Goswami ha explicado que la razón de las diferentes descripciones de los pasatiempos del Señor en los Puranas es porque en un momento que el lila se dio de una manera, en otro tiempo fue dado de otra manera. Así, nos encontramos con diferencias incluso en las explicaciones del mismo pasatiempo.

 

Los académicos pueden desafiar: "¿Por qué es que en algún lugar del Padma-Purana el lila se menciona de una manera, pero el Bhagavata-Purana revela la descripción de otra manera. ¿Por qué difiere el Harivamsa del Mahabharata?” Decimos que en diferentes kalpas, o edades, los pasatiempos son promulgados en diferentes maneras. En infinitas maneras un lila particular del Señor puede ser representado dentro de este mundo porque Él es infinito, independiente y absoluto. Así que, dejando a un lado todas las dudas y sospechas, hemos de ser más generosos en acercarnos al absoluto, libre de todas las inhibiciones. Nos acercaremos a Él con ese espíritu, y trataremos, cada vez más, de dejar a un lado nuestros prejuicios y los precedentes del pasado, los registros de nuestra experiencia pasada.

 

 

Sermones del Guardián de la Devoción, Volumen 2.
Por Srila B.R. Sridhar Maharaj;
página 16.

 

Devoto: He oído que algunos Acaryas sostienen ese smarana, recuerdo interno. Es de vital importancia como el servicio devocional al Señor, incluso por encima del kirtana o canto; o es servil al kirtana?

 

Srila Guru Maharaj: Hay algunos que son de esa opinión porque smarana está conectado exclusivamente con la conciencia, o más preocupado por la parte sutil de nuestra existencia; por lo que debe ser la forma más efectiva de sadhana, o medios para el fin. Pero nuestro Guru Maharaj y Srila Jiva Goswami, y también Kaviraja Goswami Prabhu, insistieron en kirtana - especialmente para los principiantes. Guru Maharaj dice en su canción “Vaisnava ke?" (¿Quién es un Vaisnava?):
 

kirtana prabhave, smarana haibe, 
se kale bhajana nirjjana sambhava
 

"El recuerdo interno puede darse por el poder del kirtana, y solo entonces es posible el servicio solitario." Nirjjana-bhajana o smarana, La devoción solitaria exclusiva, inconsciente del medio ambiente, no es del todo posible para los principiantes. Y Srila Jiva Goswami dice (Bhakti-sandarbha, sankhya 273): 

yadyapy anya bhaktih kalau karttavya, 
tada kirtanakhya-bhakti-samyogenaiva.
 

"En esta Kali-yuga, de las nueve formas básicas de las prácticas de devoción; las otras formas del kirtana, sin duda, deben ser practicadas, pero tienen que ser llevadas a cabo servilmente al kirtana." Y este es el principio de la predica de Mahaprabhu. El Kirtana tiene su propia característica especial, sobre todo en Kali-yuga.

 

Búsqueda amorosa por el sirviente perdido.
Por Srila B.R. Sridhar Maharaj;
página 106.

 

Si queremos entender el efecto del canto del santo nombre en alguien, debemos examinar su propósito subyacente. A veces su canto puede tener algún efecto, pero no siempre. Aun así, Jiva Goswami menciona el siguiente ejemplo como evidencia de que el santo nombre puede tener algún efecto, incluso si uno no es consciente de su significado completo. Una vez, un jabalí atacó a un mahometano, y el mahometano gritó: "Harama! Harama!" Harama significa "ese cerdo abominable" Por otro lado, Ha Rama significa "el Señor", quien ha permitido a un cerdo atacarme. De alguna manera, el Señor Rama fue invocado, y el Santo Nombre tuvo una influencia divina sobre el mahometano, que alcanzó la liberación.

Sermones del Guardián de la Devoción, Volumen 3.
Por Srila B.R. Sridhar Maharaj;
página 28.

 

En ese momento, al repasar los libros de Jiva Goswami, encontré que había escrito que los que tienen dinero, pero no lo emplean en el Señor, ellos cometen vitta-sathya. Del mismo modo, los que tienen un poco de conocimiento y experiencia sobre bhakti acerca de Krishna y los devotos, pero no les gusta ayudar a los demás, ellos cometen jnana-sathya. Al mismo tiempo tenía en mi memoria, desde mis primeros días, una historia de los Puranas, donde se menciona que un brahmana particular era un gran erudito, pero no dio educación alguna o ayudó a persona alguna. Como resultado de ello, en su próxima vida recibió el cuerpo de un árbol de mango, que produjo buenos y hermosos frutos, pero ni una sola ave los tocaba. Entonces, un día Anantadeva notó el árbol, cuando se dirigía a ver a Dios. Cuando preguntó al respecto, el Señor respondió: "Fue un gran pandita pero él no instruyó o compartió su parte de aprendizaje a nadie. Era tan miserable en su erudición que en su próximo nacimiento fue puesto en tal posición como este árbol.”

 

Búsqueda amorosa por el sirviente perdido.
Por Srila B.R. Sridhar Maharaj;
página 66.

 

Jiva Goswami ha dado el significado esencial de Bhagavan en su Bhakti-Sandarbha. Él dice: bhagavan bhajaniya-sarva-sad-guna visistha. Por Bhagavan, él describe este aspecto del infinito: bhajaniya, adorable. Cuando nos ponemos en contacto con Él, entonces queremos rendirnos para Su satisfacción - ese tipo de infinito. Hay varios tipos de infinito. La concepción más alta de lo infinito es bhajaniya guna visistha: Él es tan hermoso y atractivo que Él está atrayendo a todos a rendirse a Él. Ninguna otra concepción del infinito, ni espacio infinito, ni el tiempo, ni ninguna otra cosa puede acercarse a esta concepción más elevada de lo infinito: el todo atractivo infinito. Todos los demás aspectos del infinito - tiempo infinito, el espacio infinito, poder infinito - son externos. Pero el amor infinito que atrae el amor y la auto-entrega es el tipo más alto de infinito. Y eso es Krishna.
 

Sermones del Guardián de la Devoción, Volumen 1.
Por Srila B.R. Sridhar Maharaj;
página 26.

 

Srila Jiva Goswami Prabhu ha dado una hermosa definición de la palabra 'Bhagavan': bhajaniya sarva-triste-guna-visistha -"El Señor Supremo, Bhagavan, es de tal naturaleza que todo el que entra en contacto con Él va a querer servirle y a sacrificarse para su satisfacción.” Este es el resultado de la fe en su forma desarrollada. Él es tan noble, vamos a pensar que si morimos para satisfacerlo, el objetivo de nuestra vida se cumplirá. Su noble calidad es tal que atrae mucho espíritu de sacrificio para Él; que atrae todo hacia él. “Morir para vivir". Tal es la fe.

 

Texto original en inglés publicado en www.scsmath.com

Traducción por Vrajeshwar Das

__________________________________________________________________________________________________

Por traducir:

The Day of Separation from Sri Jiva

Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj glorifies Śrīla Jīva Goswāmī’s service to the sampradāya.

Translated from a Bengali lecture
published in Śrī Gauḍīya Darśan,
Volume 2, Issue 6,
Friday, 11 December 1956.

The Day of Separation from Śrī Jīva

by

Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj

Today is the disappearance day of Śrīla Jīva Goswāmī Prabhu—the third day of the waxing fortnight. This day draws my attention to the time Śrīla Prabhupād performed his Pastime of undergoing illness. We all felt that Śrīla Prabhupād was an avatār of Śrīla Jīva Goswāmī Prabhu because of the way he perfectly established the dignity of the sampradāya through flawless deliberation on the principles of pure devotion. Śrīla Prabhupād withdrew exactly one fortnight before this day, and we thought that he aimed to withdraw on the day of Śrī Jīva Goswāmī Prabhu’s disappearance.

As there is particular gradation in the rasas between heroes and heroines in this world, so there is also gradation between the rasas of the Lord’s liberated associates: some are immersed in dāsya-rasa (servitorship), some are immersed in audārya-rasa (magnaminity), and some are immersed in mādhurya-rasa (sweetness). Moreover, there is also gradation between [forms of] the Lord and His associates: Kṛṣṇachandra is dhīra-lalita (playful), Rāmachandra is dhīrodātta (noble), Yudhiṣṭhir is dhīra-śānta (steady), and Bhīmasen is dhīroddhata (insolent). Gradation in the characteristics of Āchāryas is also observed: some Āchāryas are vigorous, some Āchāryas are mild, and some Āchāryas are stern—in various ways, they all shine.

Once, a champion scholar, while travelling with the aim of conquering all the directions, came to Śrī Rūpa and Śrī Sanātan in Vṛndāvan. Although Śrī Rūpa and Śrī Sanātan were powerfully learned and brilliant, they did not enter into debate with the scholar and instead, out of natural humility, signed letters admitting defeat. Later, this scholar heard that one of their students, like persons who are averse to the soul, was a great scholar of all the philosophical scriptures, and that if one cannot defeat him, then one has not defeated anyone of importance. The scholar then came to discuss the scriptures with Śrīla Jīva Goswāmī and said, “I have heard that your learning is widely renowned. So, please discuss the scriptures with me, or, like your Gurus, sign a letter admitting defeat.”

Jīva Goswāmī said, “Where are these letters of defeat? Let me see them.” The scholar placed the letters in the hand of Jīva Goswāmī, and Jīva Goswāmī Prabhu immediately tore up the letters of this scholar who proudly considered he had defeated Śrī Rūpa and Śrī Sanātan. Śrīla Jīva Goswāmī could not tolerate anyone trying to defeat Śrī Rūpa and Śrī Sanātan. He considered that as it is necessary for me to remove the offence of an offender at the feet of Śrī Rūpa and Śrī Sanātan’s supramundane glory, so it is even more necessary for me to use my learning in the proper way—by serving their profound brilliance. Knowing that only by doing so would there be any genuine good fortune for both of them, Jīva Goswāmī tore up the scholar’s letters of defeat and said to him, “Being unable to understand the greatness of Śrī Rūpa and Śrī Sanātan as a result of your misfortune, you have only cheated yourself. I am their unworthy servant. You will be able to appreciate something of how great and how high the position they hold is if you converse with me, and then you will understand the reason why I tore up these letters of defeat. Come, what need is there for delay?”

Their discussion of the scriptures began. Within a short time, the scholar’s illusion was cut away. He was defeated and desired to rectify his mistake. Śrī Jīva Prabhu then said, “If I had not defeated you and glorified them, you would not have understood them. So, I have had to proceed this far. Now, if you want genuine good for yourself, quickly go to them and pray for forgiveness. Being unable to understand their liberality and greatness, you have severely disrespected them.”

What was Śrīla Jīva Prabhu’s conception? To illustrate it, we can explain as follows. A group of dacoits approached a house. When the dacoits wanted the key to the house from the proprietor, the proprietor immediately came out and gave it to them, but when they went to the treasury, they saw that there was a guard. The dacoits said, “Open the door. Look here. The proprietor has given us the key. We will now enter the treasury.”

The guard said, “Where is the key? Let me see.” The dacoits gave him the key. The guard took the key and said, “First, defeat me. Then, enter the treasury.” Thereafter, in an intense fight, the guard defeated them all and protected his master’s honour and wealth.

Everywhere, we see in a similar way the greatness of Śrīla Jīva Goswāmī’s service to the sampradāya, and in the conduct of Śrīla Prabhupād, we have seen the same sort of endeavour to serve the sampradāya and his Gurus. By discussing the philosophies of nyāya, sāṅkhyā, Pātañjali, and so on, Śrī Jīva Prabhu endeavoured to make the world appreciate the wondrous nature of devotion to the Lord. As an Englishman should be taught in English and a Chinaman should be taught in Chinese, so he grasped the teachings of these sampradāyas and endeavoured to make them understand his desired end. Still today, distinguished scholars become fascinated to see the great outcome of Śrī Jīva’s expertise in all the scriptures.

The main aspect of Śrīla Jīva Goswāmī Prabhu’s Pastimes that naturally appears before our eyes is his protection of the proper conception of loving devotion to Śrī Kṛṣṇa, replete with knowledge, realisation, and detachment. He cut asunder the conceptions of those who were proud of their materialistic learning and firmly established the conception of devotion to Śrī Kṛṣṇa through his six sandarbhas. Furthermore, so that students would not go down the wrong path and instead follow the path of pure devotion from the start of their education, and so that they would be engaged in chanting the Names of the Lord at every moment, he wrote Śrī Hari-nāmāmṛta-vyākaraṇa and started a new era even in the world of grammar. His style and endeavours were like those of a prince. To follow and please his Gurus, he would go out and spend his days and nights at the base of a tree, yet the expression that is seen in this world of his tremendous propensity to engage in the service of Śrī Śrī Rādhā-Govinda is extremely rare. Through his conduct, the position of being a prideless, respectful, surrendered servant of the Vaiṣṇavas has been established throughout the world in a highly revered form.

Our Śrī Guru Pāda-padma also, in the same way, accepted the position of a servant of the crown-jewel of paramahaṁsas Śrīla Gaura Kiśor Dās Bābājī Mahārāj, demonstrated the process of negating all other conceptions, and fully revealed throughout the world the position of being a surrendered servant of the Lord’s devotees. In the statements of Śrīla Bābājī Mahārāj, we find, “When I die, tie my feet with ropes and drag my body down the street. Why? I have not served the Lord. I am sinner, a cheat, and I should be punished.” In this and other such expressions, he reproaches himself, feeling himself to be fallen and unqualified. In the statements of Śrīman Mahāprabhu, we see that He has said (Cc: Madhya, 25.183), “Kā̐thā karaṅgiyā Mora kāṅgāla bhakta-gaṇa: My devotees are poor. They carry only a quilt and water pot.” Devotees of the Lord’s always feel, “Alas! Alas! I have not served the Lord; I have not been able to serve the Lord. Everyone is serving Kṛṣṇa, but I am unable to.”

vañchito ’smi vañchito ’smi vañchito ’smi na saṁśayaḥ
viśvaṁ gaura-rase magnaṁ sparśo ’pi mama nābhavat
(Śrī Chaitanya-chandrāmṛta: 46)

[“I have been cheated! I have been cheated! I have been cheated! There is no doubt. The whole world has been submerged in Śrī Gaura’s love, but I have not even been touched it.”]

“Alas! Alas! My birth has gone in vain. All the people of the world are serving the Lord; I alone have been cheated.” Day and night, Śrīla Raghunāth Dās Goswāmī Prabhu would drink one leaf-cup of buttermilk and simply lament, “O Rādhā! O Kṛṣṇa!” He would reproach himself as follows (SB: 7.15.40):

ātmānañ ched vijānīyāt paraṁ jñāna-dhutāśayaḥ
kim arthaṁ kasya vā hetor dehaṁ puṣṇāti lampaṭaḥ

[“When one whose desires have been purified by knowledge can understand that the self is superior to the body, then with what intention and for what reason does such a debauchee nourish the body?”]

“By mouth, you say, ‘I am spirit. I have no old age. I have no disease’, but if truly you have experience of this, then why is your identification of the body with the self so strong? For what reason do you try merely to maintain the body?” In this way, advanced devotees always mercilessly whip themselves. Śrīman Mādhavendra Purīpād, who refrained even from the practice of begging, reproached even his desire to taste the prasād of Śrī Gopīnāth in Remuna hundreds of times: “Alas! Only for the satisfaction of my tongue, I ventured to taste this prasād on the pretext of service to Gopāl.” In the Lord’s message within the verse na pāraye ’haṁ, we find evidence that the advanced devotees’ condemnation of their personal pleasure and endeavour to increase the pleasure of Kṛṣṇa deeply moves the Lord.

Śrī Rūpa and Śrī Sanātan were embodiments of Śrīman Mahāprabhu’s verse tṛṇād api sunīchena to the extent that even Mahāprabhu Himself said (Cc: Madhya, 1), “Tava dainye phāṭe Mora hiyā [“Your humility breaks My heart].” With tears in His eyes, the Lord said, “I cannot tolerate it anymore. Sanātan, check your humility.” Here, the servant has defeated the Master; giving the Lord one hundred times more than He desired, the servant has gone beyond the limit.

Again, Śrīla Jīva Goswāmī, through his conduct, unlocks the door to the second chamber [to the treasury of Śrī Rūpa and Śrī Sanātan] and amazes everyone. He has said, “So that no one makes any offence at the supremely glorious, supramundane feet of my Gurus, and so that everyone understands the greatness of my Gurus, first of all I have had to raise my head.” Here is the foundation for the mentality of an Āchārya described in Śrīmad Bhāgavatam. Śrīla Jīva Goswāmī was fully adorned with all good qualities: boundless learning, nobility, vigour, and so on. From boyhood on, he lived a very long life as a brahmācharī. Even if the storehouse of nectarean knowledge whose door he opened and whose contents he distributed all over the world is looted for infinite time, it will always and in ever-new ways continue to gradually increase.

Ṭhākur Śrīla Bhakti Vinod has said about him (Kkt: 3.4.6),

śrī-jīva gosvāmī kabe siddhānta-salile
nivāibena tarkānala chitta yāhe jvale

[“When will Śrī Jīva Goswāmī extinguish the fire of argument that burns in my heart with the water of his siddhānta?”]

Argument, or doubt, is a troublesome disease. It burns like fire. Instead of peace, it increases agitation. But when Śrī Jīva is merciful to us, we can find peace. What we understand to be matters of argument—he has raised, rebutted, and refuted a thousands times more arguments than that in his six sandarbhas. Thus, still today, the educated society praises him as a well-spring of learning and brilliance. After perfectly serving the sampradāya with great reverence for very long time and completely fulfilling the desires of his Gurus, Śrī Jīva Prabhu purified today’s date and withdrew.

Today, on this day, we are begging specially for his mercy. He is the guardian at the door to loving devotion (rāga-bhakti). May he mercifully open the door to the path of love (rāga-marga) manifested by his Śrī Guru Pāda-padma and bless us by giving us the qualification to enter it. This is our prayer. The fatal downfall of the school of mundane imitationists that ignore him is truly heartbreaking. He is the guardian of our wealth—our everything. This is our conviction.

yaḥ sāṅkhya-paṅkena kutarka-pāṁśunā
vivarta-gartena cha lupta-dīdhitim
śuddhaṁ vyadhād vāk-sudhayā maheśvaraṁ
kṛṣṇaṁ sa jīvaḥ prabhur astu me gatiḥ

[“With his nectarean teachings, Śrīla Jīva Goswāmī Prabhu revealed the Supreme Lord Śrī Kṛṣṇa, whose effulgence had been hidden by the mud of calculation, the dust of fallacious logic, and the ditch of illusionism. May he be my shelter.”]


 

 

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