About the Book
In this compelling narrative Srila
Bhaktivinoda Thakura presents
the conclusions of all the Vedas. Through the medium of questions and answers
he makes a comparative analysis of all religious beliefs, and thus leads the
reader, step by step, to the ultimate goal of life.
In Jaiva-dharma you
will find answers to questions such as:
• What is the eternal true nature of the soul?
• Is there a unifying concept that is the basis of
all religious teachings?
• Why have I come into this material world?
• What is the difference between God and me?
• Are
logic and intelligence alone sufficient to understand transcendental subject
matters?
• What is the process for awakening my spiritual
awareness?
• What is
the description of the spiritual realm?
• What are
the activities of God and the liberated souls and what is the super excellent
quality of their loving exchanges?
Preface
I am delighted that the Gaudiya
Vedanta Samiti's third Hindi edition of Jaiva-dharma is now being submitted before the public. This
publication has fulfilled my long-standing desire, for I was deeply concerned
that this book was not available in India's national language, Hindi.
The original Jaiva-dharma,
written in
Bengali, is a priceless ornament for all Bengali-speaking Vaisnavas.
The author, Srila Bhaktivinoda
Thakura, is a confidential associate of Sri Caitanya Mahaprabhu, and is
famous as the Seventh Gosvami. In the modern Vaisnava community, he reinitiated a powerful flow of the
sacred Ganges of the unalloyed bhakti that Svayam
Bhagavan Sri Caitanya Mahaprabhu
revealed. Thakura Bhaktivinoda
wrote well over a hundred books about bhakti in several languages, and Jaiva-dharma has ushered in a new era in
the world of philosophy and religion.
This Hindi edition was produced under the direction
of my most highly revered holy master, sri gurupada-padma om visnupada 108 Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He is a guardian of the Sri Brahma-Madhva-Gaudiya sampradaya and has fulfilled the inner
heart's desire of Srila Bhaktivinoda
Thakura, Srila Gaurakisora dasa Babaji Maharaja, and Srila Bhaktisiddhanta Sarasvati
Thakura. He is an acarya in the line of disciplic succession
coming from Sri Caitanya Mahaprabhu
and is the Founder-Acarya of the Sri Gaudiya Vedanta Samiti and its
branches, which are spread throughout India. By his cause- less, unlimited
mercy, inspiration and direct order, although I am unfit and incompetent in all
respects, I was able to translate this book, which is full of exacting
philosophy and profound and confidential truths regarding the worship of
Bhagavan.
I have tried as far as possible in this translation
to preserve the lofty philosophy and highly intricate and subtle moods
concerning the analysis of rasa. I
endeavored to the best of my ability to express these
things in clear and easily understandable language. It is for the readers to
see how successful I have been in this attempt. Whatever value there is in this
effort is exclusively due to the credit of the lotus feet of Sri Guru.
The Hindi translation of Jaiva-dharma was first published in the monthly magazine Sri Bhagavat-patrika,
in a series of articles spanning six years. The faithful readers greatly
appreciated this and repeatedly begged me to publish it as a separate book. Our
second edition of Jaiva-dharma came out in book form for the
benefit of the faithful Hindi-speaking public and for the delight of the pure
devotees. This edition was very quickly exhausted, so a third edition was
presented to fulfill the deep interest and demand of
the readers.
My most revered holy master, Sri Acaryadeva,
has given an elaborate introduction in his editorial preface detailing the
unique characteristics of the book, its author, and other impor-
tant topics. However, I cannot restrain my enthusiasm
to add a few words of my own on this subject. I beg the readers to study the
introduction with serious attention before reading this book, and I have firm faith that by doing
so, they will obtain clear guidance as to how to enter into the truth of the
supreme reality.
The word jaiva-dharma refers
to the dharma of the jaiva, or the constitutional function of
the living being. From external appearances, human beings seem to have
different religions according to classifications of country, caste, race, and
so on. The constitutional natures of human beings, animals, birds, worms,
insects, and other living entities also seem to be of different varieties. But
in reality, all living beings throughout the universe have only one eternal,
immutable dharma. Jaiva-dharma
gives a compelling and thorough description of this dharma, which is eternal and which
applies everywhere, at all times, and to all living beings. This book is filled
with a highly concise form of the essence of the exceedingly deep and
confidential topics of the Vedas, Vedanta, Upanisads, Srimad-Bhagavatam, Puranas, Brahma-sutra, Mahabharata, Itihasas, Pancaratra, Sat-sandarbhas,
Sri Caitanya-caritamrta, Bhakti-rasamrta-sindhu, Ujjvala-nilamani, and other ideal sastras. Furthermore, it is written in the form of a tasteful,
entertaining, and easily-comprehensible novel.
Jaiva-dharma
gives an
unprecedented and poignant analysis of many vital topics, such as: bhagavata-tattva (the truth regarding Sri Bhagavan), jiva-tattva (the
truth regarding the pas); sakti- tattva (the truth
regarding Bhagavan's potencies); the conditioned and
liberated states of the jivas; a
comparative study of the nature of karma,
jnana, and bhakti; a conclusive and meaningful
discussion of the distinguishing characteristics of regulated and spontaneous
devotional service (vaidhi and raganuga-bhakti); and the supreme excellence of sri-nama-bhajana. All these topics are discussed in
terms of sambandha, abhidheya and
prayojana.
Prior to the Bengali edition of Jaiva-dharma published by the Gaudiva
Vedanta Samiti, all editions of Jaiva-dharma published by Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Prabhupada and the subsequent Gaudiya
Vaisnava acaryas in their line have included
the section on rasa-vicara. However, for specific
reasons, our most revered holy master, Srila Gurupada-padma, published an edition containing only the
first two sections of the book, which deal respectively with nitya-naimittika-dharma and sambandha, abhidheya and prayojana. He did not publish the third part of the book, which
deals with rasa-vicara (a detailed consideration of
the confidential, transcendental mellows of bhakti).
Later, however, when Sri Kesava
Gaudiva Matha was in the
process of publishing its Hindi edition from Mathura, Srila
Gurupada-padma personally reviewed the entire book.
In his introduction to this edition, he very clearly instructed the readers to
first examine their eligibility or lack thereof, and then cautiously proceed
with their study of the third section dealing with rasa-vicara. Therefore, when all three parts of the book were published together in
the second edition, I did not feel that it was necessary to give any further
clarification.
At the time of writing Sri Caitanya-caritamrta, a doubt arose in the heart of
Sri Krsna dasa Kaviraja Gosvami regarding
whether he should present the discussion on rasa-vicara.
He questioned
whether or not to include this topic in the book, lest ineligible people may
read it to their detriment. Finally he resolved to include rasa-vicara in the book, expressing this in his own words in Caitanya-caritamrta, Adi-lila
(4.231-235)
Introduction
Of the many religious traditions in the world, almost
all of them adopt various methods to propagate their respective ideals. With
this in mind, they publish literature in different languages. It is
self-evident that in the realm of secular education there are elementary,
intermediate and advanced levels, as well as higher and lower branches of
learning. Similarly, it is self-evident - and those who are widely read and
deeply learned in comparative religious studies universally admit it - that
there are gradations of knowledge in the metaphysical teachings of the diverse
religious traditions. Amongst all these religious ideologies, the instructions
given by Sri Caitanya Mahaprabhu
on the religion of prema (pure love) are the highest
revelation from all angles of vision. Surely, once the world's impartial
thinkers are exposed to such sublime understanding, they will unanimously
accept this fact.
Everyone wants to be inspired by the highest ideal
and teachings, but how can this auspicious desire come to bear fruit? It is
with this thought that the great liberated personality and crest-jewel of the
educated elite, Srila Thakura
Bhaktivinoda established, by his personal example the
foremost ideal of spiritual life, and composed many books on vaisnava-dharma in different languages. In these books can be found a thorough description in simple
language of the instructions of Sri Caitanya Mahaprabhu. Out of all the author's books, this Jaiva-dharma is considered to be the
quintessence by religious thinkers of the world.
Within this world the Vedas are the most ancient
writings. Their corollaries, which include the Upanisads and other literature
compiled by Sri Vedavyasa (such as Vedanta-sutra,
Mahabharata, and Srimad-Bhagavatam),
are all consummate literary works. Over the course of time, varieties of
books were written, inspired by the ideals enunciated in that body of
literature. They were widely circulated and thus gained broad popularity. In
these books, not only do we find gradations of thought, distinguishing
characteristics and contrasting views, but also we observe mutual exclusivity,
polarization of doctrine, and speculative philosophy. As a result, there have
been upheavals and calamities in the religious domain, and these continue to
the present day.
Under such precarious circumstances, the original
Supreme Lord, Svayam Bhagavan, who is the Absolute
Truth, appeared approximately 500 years
ago in the foremost of the seven holy places, Sri Dhama
Mayapura within Navadvipa-dhama,
to deliver the conditioned living beings. At that time the Lord specifically
empowered some of His beloved associates to compile voluminous books, which
contain the true purport and essence of all sastras. Through the medium of this literature, the Lord desired to
invest bhakti, which is the root of divya-jnana (transcendental knowledge),
within the hearts of all people. All these books with the exception of three or
four, were written in the Sanskrit language.
Sri Rupa and Sanataria Gosvamis were among the
most elevated and confidential associates of Sri Caitanya Mahaprabhu, and Srila Jiva Gosvami was so
dear to Sri Rupa and Sanataria
that he was practically their identical manifestation. Extracting the essence
of all the sastras, Srila
Jiva Gosvami composed the Sat- sandarbhas and other books in
Sanskrit. Through this effort, Svayam Bhagavan
manifested His confidential desire to enact His lila of delivering the jivas.
Some people, who are incapable of ascertaining the
true meaning of the sastras, are compelled to interpret
them according to their relative understanding. In some cases, such people take
only a partial meaning of the sastra; in other cases, their
interpretations cloud the true meaning; and in other cases again, they adopt a
view that is thoroughly opposed to the original intention. Srila
Jiva Gosvami is not in any of these
categories, and the instructions that flowed from his pen are the absolute and
conclusive instructions of Sri man Mahaprabhu,
which are the instructions of the Vedas, the Upanisads, the Mahabharata,
and Srimad-Bhagavatam.
Taking support
of the flawless and complete purport of these instructions, Jaiva-dharma has been compiled in an astonishing form. So that
readers may easily understand the utility and import of this book, we shall now
give an analysis of the title's significance.
The author has named this book Jaiva-dharma. Since we all maintain some particular conception of dharma
(essential
occupation or religion), it is not necessary to elaborate further on this, also
due to a shortage of space. In Sanskrit, when the secondary suffix an is added to the word jiva
(living being),
it causes the medial vowel to be strengthened, and the n in the suffix an to be dropped, and thus we
obtain the word jaiva. The word jaiva means 'of or related to the jiva'.
Therefore, Jaiva-dharma means the dharma of the jiva,
or the
characteristic function related to the jiva. But what is meant by the word
jiva in
this context? The author answers this question exhaustively in this book, but I
still think that it is essential to submit one or two Points in brief. The word
jivana (life) comes from the word jiva,
which means 'one
who has life'. In other words, all living beings are known as jivas. Thus, the author has used the term 'jaiva-dharma' to indicate the constitutional function of the jiva.
Sri Caitanya Mahaprabhu has
instructed jivas through His exclusively
devoted followers, the Six Gosvamis - headed by Sri Rupa, Sanataria and Jiva Gosvami - as to what type of dharma they should accept and
follow. Approximately four hundred years later, the author of this book, Srila Thakura Bhaktivinoda,
who is renowned as the Seventh Gosvami, appeared not
far from Sri Dhama Mayapura,
the birthplace of Sri Gauranga. Being very
soft-hearted and empathizing with the plight of the jivas,
he wrote Jaiva-dharma in the Bengali language.
Contents
PREFACE |
i |
INTRODUCTION |
xv |
FIRST
DIVISION |
|
The
fundamentals of Nitya- and Naimittika-dharma |
|
Chapter
1 |
|
The
Eternal & Temporary Dharmas of the jiva |
1 |
Chapter
2 |
|
The
Nitya-dharma of the jiva is
Pure and Eternal |
15 |
Chapter
3 |
|
Naimittika-dharma is to be Relinquished |
29 |
Chapter
4 |
|
Vaisnava-dharma is Nitya-dharma |
53 |
Chapter
5 |
|
Vaidhi-bhakti is Nitya- not Naimittika-dharma |
73 |
Chapter
6 |
|
Nitya-dharma,
Race & Caste |
93 |
Chapter
7 |
|
Nitya-dharma
& Material Existence |
125 |
Chapter
8 |
|
Nitya-dharma
& Vaisnava Behavior |
161 |
Chapter
9 |
|
Nitya-dharma,
Material Science & Civilization |
193 |
Chapter
10 |
|
Nitya-dharma
& History |
217 |
Chapter
11 |
|
Nitya-dharma
& Idolatiy |
241 |
Chapter
12 |
|
Nitya-dharma
& Sadhana |
257 |
SECOND
DIVISION |
|
The
fundamentals of sambandha, abhideya,
and prayojana |
|
Chapter
13 |
|
Pramana & The Commencement of Prameya |
281 |
Chapter
14 |
|
Prameya: Sakti-tattva |
307 |
Chapter
15 |
|
Prameya: Jiva-tattva |
333 |
Chapter
16 |
|
Prameya: Jivas Possessed by Maya |
355 |
Chapter
17 |
|
Prameya: Jivas Free from Maya |
377 |
Chapter
18 |
|
Prameya: Bhedabheda-tattva |
401 |
Chapter
19 |
|
Prameya: Abhidheya-tattva |
427 |
Chapter
20 |
|
Prameya: Abhidheya- Vaidhi-sadhana-bhakti |
455 |
Chapter
21 |
|
Prameya: Abhidheya-Raganuga-sadhana-bhakti |
483 |
Chapter
22 |
|
Prameya: The Commencement of Prayojana-tattva |
503 |
Chapter 23 |
|
Prameya: Nama-tattva |
521 |
Chapter 24 |
|
Prameya: Namaparadha |
537 |
Chapter 25 |
|
Prameya: Namabhasa |
551 |
THIRD DIVISION |
|
Rasa-Tattva |
|
Chapter 26 |
|
Introduction
to Rasa-tattva |
569 |
Chapter 27 |
|
Rasa-Vicara: Satvika-Bhava, Vvabhicari-bhava & Ratyabhasa |
583 |
Chapter 28 |
|
Rasa-vicara: Mukhya-rati |
595 |
Chapter 29 |
|
Rasa-Vicara: Anubhavas and Santa,
Dasya & Sakhya Rasas |
609 |
Chapter 30 |
|
Madhura-rasa-vicara: Vatsalya
& Madhura |
623 |
Chapter 31 |
|
Madhura-rasa-vicara: Svakiya-navikas
& Krsna's Svarupa
as Madhura-rasa-navaka |
637 |
Chapter 32 |
|
Madhura-rasa-vicara: Paraktva-navikas |
657 |
Chapter 33 |
|
Madhura-rasa-vicara: Sri Radha's
Svarupa, Five types of Sakhis
& Messengers |
677 |
Chapter
34 |
|
Madhura-rasa-vicara: Different Categories of Sakhis |
697 |
Chapter
35 |
|
Madhura-rasa-vicara: Uddipana |
715 |
Chapter
36 |
|
Madhura-rasa-vicara: Sthayibhava
& Stages of Rati |
731 |
Chapter
37 |
|
Srngara-rasa-vicara: Srngara-svarupa
& Vipralambha |
757 |
Chapter
38 |
|
Srngara-rasa-vicara: Mukhya-sambhoga
& Asra-kaliya-lila |
773 |
Chapter
39 |
|
Entering
into Lila |
799 |
Chapter
40 |
|
The
Supreme Wealth |
813 |
Phala Sruti |
|
The
Fruits of Hearing |
829 |
APPENDIX |
|
Glossary
of Terms |
833 |
Glossary
of Names |
925 |
Glossary
of Places |
961 |
Verse
Index |
981 |
Worldwide
Centers & Contacts |
1060 |
About the Book
In this compelling narrative Srila
Bhaktivinoda Thakura presents
the conclusions of all the Vedas. Through the medium of questions and answers
he makes a comparative analysis of all religious beliefs, and thus leads the
reader, step by step, to the ultimate goal of life.
In Jaiva-dharma you
will find answers to questions such as:
• What is the eternal true nature of the soul?
• Is there a unifying concept that is the basis of
all religious teachings?
• Why have I come into this material world?
• What is the difference between God and me?
• Are
logic and intelligence alone sufficient to understand transcendental subject
matters?
• What is the process for awakening my spiritual
awareness?
• What is
the description of the spiritual realm?
• What are
the activities of God and the liberated souls and what is the super excellent
quality of their loving exchanges?
Preface
I am delighted that the Gaudiya
Vedanta Samiti's third Hindi edition of Jaiva-dharma is now being submitted before the public. This
publication has fulfilled my long-standing desire, for I was deeply concerned
that this book was not available in India's national language, Hindi.
The original Jaiva-dharma,
written in
Bengali, is a priceless ornament for all Bengali-speaking Vaisnavas.
The author, Srila Bhaktivinoda
Thakura, is a confidential associate of Sri Caitanya Mahaprabhu, and is
famous as the Seventh Gosvami. In the modern Vaisnava community, he reinitiated a powerful flow of the
sacred Ganges of the unalloyed bhakti that Svayam
Bhagavan Sri Caitanya Mahaprabhu
revealed. Thakura Bhaktivinoda
wrote well over a hundred books about bhakti in several languages, and Jaiva-dharma has ushered in a new era in
the world of philosophy and religion.
This Hindi edition was produced under the direction
of my most highly revered holy master, sri gurupada-padma om visnupada 108 Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja. He is a guardian of the Sri Brahma-Madhva-Gaudiya sampradaya and has fulfilled the inner
heart's desire of Srila Bhaktivinoda
Thakura, Srila Gaurakisora dasa Babaji Maharaja, and Srila Bhaktisiddhanta Sarasvati
Thakura. He is an acarya in the line of disciplic succession
coming from Sri Caitanya Mahaprabhu
and is the Founder-Acarya of the Sri Gaudiya Vedanta Samiti and its
branches, which are spread throughout India. By his cause- less, unlimited
mercy, inspiration and direct order, although I am unfit and incompetent in all
respects, I was able to translate this book, which is full of exacting
philosophy and profound and confidential truths regarding the worship of
Bhagavan.
I have tried as far as possible in this translation
to preserve the lofty philosophy and highly intricate and subtle moods
concerning the analysis of rasa. I
endeavored to the best of my ability to express these
things in clear and easily understandable language. It is for the readers to
see how successful I have been in this attempt. Whatever value there is in this
effort is exclusively due to the credit of the lotus feet of Sri Guru.
The Hindi translation of Jaiva-dharma was first published in the monthly magazine Sri Bhagavat-patrika,
in a series of articles spanning six years. The faithful readers greatly
appreciated this and repeatedly begged me to publish it as a separate book. Our
second edition of Jaiva-dharma came out in book form for the
benefit of the faithful Hindi-speaking public and for the delight of the pure
devotees. This edition was very quickly exhausted, so a third edition was
presented to fulfill the deep interest and demand of
the readers.
My most revered holy master, Sri Acaryadeva,
has given an elaborate introduction in his editorial preface detailing the
unique characteristics of the book, its author, and other impor-
tant topics. However, I cannot restrain my enthusiasm
to add a few words of my own on this subject. I beg the readers to study the
introduction with serious attention before reading this book, and I have firm faith that by doing
so, they will obtain clear guidance as to how to enter into the truth of the
supreme reality.
The word jaiva-dharma refers
to the dharma of the jaiva, or the constitutional function of
the living being. From external appearances, human beings seem to have
different religions according to classifications of country, caste, race, and
so on. The constitutional natures of human beings, animals, birds, worms,
insects, and other living entities also seem to be of different varieties. But
in reality, all living beings throughout the universe have only one eternal,
immutable dharma. Jaiva-dharma
gives a compelling and thorough description of this dharma, which is eternal and which
applies everywhere, at all times, and to all living beings. This book is filled
with a highly concise form of the essence of the exceedingly deep and
confidential topics of the Vedas, Vedanta, Upanisads, Srimad-Bhagavatam, Puranas, Brahma-sutra, Mahabharata, Itihasas, Pancaratra, Sat-sandarbhas,
Sri Caitanya-caritamrta, Bhakti-rasamrta-sindhu, Ujjvala-nilamani, and other ideal sastras. Furthermore, it is written in the form of a tasteful,
entertaining, and easily-comprehensible novel.
Jaiva-dharma
gives an
unprecedented and poignant analysis of many vital topics, such as: bhagavata-tattva (the truth regarding Sri Bhagavan), jiva-tattva (the
truth regarding the pas); sakti- tattva (the truth
regarding Bhagavan's potencies); the conditioned and
liberated states of the jivas; a
comparative study of the nature of karma,
jnana, and bhakti; a conclusive and meaningful
discussion of the distinguishing characteristics of regulated and spontaneous
devotional service (vaidhi and raganuga-bhakti); and the supreme excellence of sri-nama-bhajana. All these topics are discussed in
terms of sambandha, abhidheya and
prayojana.
Prior to the Bengali edition of Jaiva-dharma published by the Gaudiva
Vedanta Samiti, all editions of Jaiva-dharma published by Srila Bhaktivinoda Thakura, Srila Bhaktisiddhanta Sarasvati Prabhupada and the subsequent Gaudiya
Vaisnava acaryas in their line have included
the section on rasa-vicara. However, for specific
reasons, our most revered holy master, Srila Gurupada-padma, published an edition containing only the
first two sections of the book, which deal respectively with nitya-naimittika-dharma and sambandha, abhidheya and prayojana. He did not publish the third part of the book, which
deals with rasa-vicara (a detailed consideration of
the confidential, transcendental mellows of bhakti).
Later, however, when Sri Kesava
Gaudiva Matha was in the
process of publishing its Hindi edition from Mathura, Srila
Gurupada-padma personally reviewed the entire book.
In his introduction to this edition, he very clearly instructed the readers to
first examine their eligibility or lack thereof, and then cautiously proceed
with their study of the third section dealing with rasa-vicara. Therefore, when all three parts of the book were published together in
the second edition, I did not feel that it was necessary to give any further
clarification.
At the time of writing Sri Caitanya-caritamrta, a doubt arose in the heart of
Sri Krsna dasa Kaviraja Gosvami regarding
whether he should present the discussion on rasa-vicara.
He questioned
whether or not to include this topic in the book, lest ineligible people may
read it to their detriment. Finally he resolved to include rasa-vicara in the book, expressing this in his own words in Caitanya-caritamrta, Adi-lila
(4.231-235)
Introduction
Of the many religious traditions in the world, almost
all of them adopt various methods to propagate their respective ideals. With
this in mind, they publish literature in different languages. It is
self-evident that in the realm of secular education there are elementary,
intermediate and advanced levels, as well as higher and lower branches of
learning. Similarly, it is self-evident - and those who are widely read and
deeply learned in comparative religious studies universally admit it - that
there are gradations of knowledge in the metaphysical teachings of the diverse
religious traditions. Amongst all these religious ideologies, the instructions
given by Sri Caitanya Mahaprabhu
on the religion of prema (pure love) are the highest
revelation from all angles of vision. Surely, once the world's impartial
thinkers are exposed to such sublime understanding, they will unanimously
accept this fact.
Everyone wants to be inspired by the highest ideal
and teachings, but how can this auspicious desire come to bear fruit? It is
with this thought that the great liberated personality and crest-jewel of the
educated elite, Srila Thakura
Bhaktivinoda established, by his personal example the
foremost ideal of spiritual life, and composed many books on vaisnava-dharma in different languages. In these books can be found a thorough description in simple
language of the instructions of Sri Caitanya Mahaprabhu. Out of all the author's books, this Jaiva-dharma is considered to be the
quintessence by religious thinkers of the world.
Within this world the Vedas are the most ancient
writings. Their corollaries, which include the Upanisads and other literature
compiled by Sri Vedavyasa (such as Vedanta-sutra,
Mahabharata, and Srimad-Bhagavatam),
are all consummate literary works. Over the course of time, varieties of
books were written, inspired by the ideals enunciated in that body of
literature. They were widely circulated and thus gained broad popularity. In
these books, not only do we find gradations of thought, distinguishing
characteristics and contrasting views, but also we observe mutual exclusivity,
polarization of doctrine, and speculative philosophy. As a result, there have
been upheavals and calamities in the religious domain, and these continue to
the present day.
Under such precarious circumstances, the original
Supreme Lord, Svayam Bhagavan, who is the Absolute
Truth, appeared approximately 500 years
ago in the foremost of the seven holy places, Sri Dhama
Mayapura within Navadvipa-dhama,
to deliver the conditioned living beings. At that time the Lord specifically
empowered some of His beloved associates to compile voluminous books, which
contain the true purport and essence of all sastras. Through the medium of this literature, the Lord desired to
invest bhakti, which is the root of divya-jnana (transcendental knowledge),
within the hearts of all people. All these books with the exception of three or
four, were written in the Sanskrit language.
Sri Rupa and Sanataria Gosvamis were among the
most elevated and confidential associates of Sri Caitanya Mahaprabhu, and Srila Jiva Gosvami was so
dear to Sri Rupa and Sanataria
that he was practically their identical manifestation. Extracting the essence
of all the sastras, Srila
Jiva Gosvami composed the Sat- sandarbhas and other books in
Sanskrit. Through this effort, Svayam Bhagavan
manifested His confidential desire to enact His lila of delivering the jivas.
Some people, who are incapable of ascertaining the
true meaning of the sastras, are compelled to interpret
them according to their relative understanding. In some cases, such people take
only a partial meaning of the sastra; in other cases, their
interpretations cloud the true meaning; and in other cases again, they adopt a
view that is thoroughly opposed to the original intention. Srila
Jiva Gosvami is not in any of these
categories, and the instructions that flowed from his pen are the absolute and
conclusive instructions of Sri man Mahaprabhu,
which are the instructions of the Vedas, the Upanisads, the Mahabharata,
and Srimad-Bhagavatam.
Taking support
of the flawless and complete purport of these instructions, Jaiva-dharma has been compiled in an astonishing form. So that
readers may easily understand the utility and import of this book, we shall now
give an analysis of the title's significance.
The author has named this book Jaiva-dharma. Since we all maintain some particular conception of dharma
(essential
occupation or religion), it is not necessary to elaborate further on this, also
due to a shortage of space. In Sanskrit, when the secondary suffix an is added to the word jiva
(living being),
it causes the medial vowel to be strengthened, and the n in the suffix an to be dropped, and thus we
obtain the word jaiva. The word jaiva means 'of or related to the jiva'.
Therefore, Jaiva-dharma means the dharma of the jiva,
or the
characteristic function related to the jiva. But what is meant by the word
jiva in
this context? The author answers this question exhaustively in this book, but I
still think that it is essential to submit one or two Points in brief. The word
jivana (life) comes from the word jiva,
which means 'one
who has life'. In other words, all living beings are known as jivas. Thus, the author has used the term 'jaiva-dharma' to indicate the constitutional function of the jiva.
Sri Caitanya Mahaprabhu has
instructed jivas through His exclusively
devoted followers, the Six Gosvamis - headed by Sri Rupa, Sanataria and Jiva Gosvami - as to what type of dharma they should accept and
follow. Approximately four hundred years later, the author of this book, Srila Thakura Bhaktivinoda,
who is renowned as the Seventh Gosvami, appeared not
far from Sri Dhama Mayapura,
the birthplace of Sri Gauranga. Being very
soft-hearted and empathizing with the plight of the jivas,
he wrote Jaiva-dharma in the Bengali language.
Contents
PREFACE |
i |
INTRODUCTION |
xv |
FIRST
DIVISION |
|
The
fundamentals of Nitya- and Naimittika-dharma |
|
Chapter
1 |
|
The
Eternal & Temporary Dharmas of the jiva |
1 |
Chapter
2 |
|
The
Nitya-dharma of the jiva is
Pure and Eternal |
15 |
Chapter
3 |
|
Naimittika-dharma is to be Relinquished |
29 |
Chapter
4 |
|
Vaisnava-dharma is Nitya-dharma |
53 |
Chapter
5 |
|
Vaidhi-bhakti is Nitya- not Naimittika-dharma |
73 |
Chapter
6 |
|
Nitya-dharma,
Race & Caste |
93 |
Chapter
7 |
|
Nitya-dharma
& Material Existence |
125 |
Chapter
8 |
|
Nitya-dharma
& Vaisnava Behavior |
161 |
Chapter
9 |
|
Nitya-dharma,
Material Science & Civilization |
193 |
Chapter
10 |
|
Nitya-dharma
& History |
217 |
Chapter
11 |
|
Nitya-dharma
& Idolatiy |
241 |
Chapter
12 |
|
Nitya-dharma
& Sadhana |
257 |
SECOND
DIVISION |
|
The
fundamentals of sambandha, abhideya,
and prayojana |
|
Chapter
13 |
|
Pramana & The Commencement of Prameya |
281 |
Chapter
14 |
|
Prameya: Sakti-tattva |
307 |
Chapter
15 |
|
Prameya: Jiva-tattva |
333 |
Chapter
16 |
|
Prameya: Jivas Possessed by Maya |
355 |
Chapter
17 |
|
Prameya: Jivas Free from Maya |
377 |
Chapter
18 |
|
Prameya: Bhedabheda-tattva |
401 |
Chapter
19 |
|
Prameya: Abhidheya-tattva |
427 |
Chapter
20 |
|
Prameya: Abhidheya- Vaidhi-sadhana-bhakti |
455 |
Chapter
21 |
|
Prameya: Abhidheya-Raganuga-sadhana-bhakti |
483 |
Chapter
22 |
|
Prameya: The Commencement of Prayojana-tattva |
503 |
Chapter 23 |
|
Prameya: Nama-tattva |
521 |
Chapter 24 |
|
Prameya: Namaparadha |
537 |
Chapter 25 |
|
Prameya: Namabhasa |
551 |
THIRD DIVISION |
|
Rasa-Tattva |
|
Chapter 26 |
|
Introduction
to Rasa-tattva |
569 |
Chapter 27 |
|
Rasa-Vicara: Satvika-Bhava, Vvabhicari-bhava & Ratyabhasa |
583 |
Chapter 28 |
|
Rasa-vicara: Mukhya-rati |
595 |
Chapter 29 |
|
Rasa-Vicara: Anubhavas and Santa,
Dasya & Sakhya Rasas |
609 |
Chapter 30 |
|
Madhura-rasa-vicara: Vatsalya
& Madhura |
623 |
Chapter 31 |
|
Madhura-rasa-vicara: Svakiya-navikas
& Krsna's Svarupa
as Madhura-rasa-navaka |
637 |
Chapter 32 |
|
Madhura-rasa-vicara: Paraktva-navikas |
657 |
Chapter 33 |
|
Madhura-rasa-vicara: Sri Radha's
Svarupa, Five types of Sakhis
& Messengers |
677 |
Chapter
34 |
|
Madhura-rasa-vicara: Different Categories of Sakhis |
697 |
Chapter
35 |
|
Madhura-rasa-vicara: Uddipana |
715 |
Chapter
36 |
|
Madhura-rasa-vicara: Sthayibhava
& Stages of Rati |
731 |
Chapter
37 |
|
Srngara-rasa-vicara: Srngara-svarupa
& Vipralambha |
757 |
Chapter
38 |
|
Srngara-rasa-vicara: Mukhya-sambhoga
& Asra-kaliya-lila |
773 |
Chapter
39 |
|
Entering
into Lila |
799 |
Chapter
40 |
|
The
Supreme Wealth |
813 |
Phala Sruti |
|
The
Fruits of Hearing |
829 |
APPENDIX |
|
Glossary
of Terms |
833 |
Glossary
of Names |
925 |
Glossary
of Places |
961 |
Verse
Index |
981 |
Worldwide
Centers & Contacts |
1060 |