जीव गोस्वामी की रचनाएँ

granth rachana

jiv gosvami jaise tikshn buddhi sampann aur medhavi the, vaise hi suyogy aur bharat vikhyat panditoan se shastradhyayan karane ka unhean suavasar prapt hua tha. sanatan aur roop ka pandity, kavitv aur bhakti-shastroan ka samyakh jnan unhean paitrik sampatti ke saman unase uttaradhikar mean prapt hua tha. granth rachana-kal mean unaki sahayata karate samay bhakti ke kshetr mean unake shirsh sthaniy granthoan ka hard unhean hastamalakavath upalabdh hua tha. unaka jo kary baqi rah gaya tha use poora karane ke lie ve sab prakar se upayukt the. unaka sara jivan bit gaya tha krishna-lila, rasatattv vaishnav-achar aur bhaktipath mean vidhi-nishedh sambandhi granthoan ki rachana dvara vaishnavamat ki pratishtha karane mean. par vaishnavamat ki pratishtha dridh roop se usaki darshanik bhitti sudridh kiye bina nahian ho sakati thi. is kary ke lie unake pas avakash n raha. isalie unhoanne yah kary sauanpa jiv gosvami ko. unhoanne shatsandarbh ki rachana kar jis dakshata se ise sampann kiya, usase vaishnav dharm jitana sampann aur sudridh hua, utana pahale kabhi nahian hua tha.

sandarbhoan ke atirikt unhoanne aur bhi anek granthoan ki rachana ki, anekoan ka sankalan kiya, anekoan ki vyakhya ki. un sabaka n to mudran hua hai, n sab upalabdh hai. kuchh ke prachin granthoan mean nam matr dekhane ko milate haian. jiv gosvami ke shishy krishnadas adhikari unake granthoan ki ek talika chho d gaye hai. jisake adhar par narahari chakravarti ne bhaktiratnakar (1/833-842) mean ek talika prastut ki hai. krishnadas ne apani talika ke ant mean 'ityadi' shabd jo d diya hai, jisase spasht hai ki us talika ke atirikt aur bhi granth hai, jinaka usamean nam nahian hai. do mahattvapoorn granth, jinhean ham janate haian, usamean chho d diye gaye hai. ve haian 'laghutoshani' aur 'sarvasamvadini'.

satishachandr mitr ne uparokt talika ke adhar par jiv gosvami ke granthoan ko is prakar shreni-vibhakt kiya hai-

vyakaran granth

(1) harinamamrit vyakaran,

(2) sootr-malika,

(3) dhatusangrah.

sangrah aur stav-granth

(1) krishnaarchchadipika,

(2) gopal viroodavali,

(3) shrimadhav-mahotsav,

(4) shrisankalp-kalpavriksh,

(5) bhavarthachampoo,

(6) rasamrit shesh,

(7) padmapuranokt shrikrishna pad chihn aur

(8) shriradhika kar-padm-chihn.

lila granth

shrigopalachampoo (poorv aur uttar bhag).

tika granth

(1) brahmasanhita ki tika,

(2) gopalatapani upanishad ki tika,

(3) bhaktirasamritasindhu ki ('durgam sangamani') tika,

(4) ujjval nilamani ki (lochan-rochani) tika,

(5) yogasarastabaki tika evan

(6) agnipuranokt shrigayatri-vivritti v bhashy.

sandarbh v vichar granth

(1) tatv-sandarbh,

(2) bhagavat-sandarbh

(3) paramatm-sandarbh,

(4) shrikrishna-sandarbh,

(5) bhakti-sandarbh aur

(6) priti-sandarbh.

sarvasamvadini ko prithakh granth n manakar pratham char granthoan ki anuvyakhya ya prapoorti manana chahie. ham yahaan jiv gosvami ke mukhy-mukhy granthoan ka kuchh parichay dene ki cheshta kareange.

harinamamrit vyakaran

yah ek adbhut granth hai. isaka path karate samay pathakoan ko harinamamrit pan karane ka avasar milata hai. isake mangalacharan shlok mean jiv gosvami ne likha hai ki jis prakar shri krishna ki upasana karane vale bhakt harinam ki mala ki sahayata se nam jap karate haian, usi prakar maianne is vyakaran mean sootroan ki sahayata se bhagavan nam ka uchcharan ya smaran hota hai. saket, parihas, padapooran ya anayas harinam lene se bhi samast papoan ka nash hota hai. isalie is vyakaran ka any vyakaranoan ki apeksha vishesh mahattv hai. 'sootramalika' aur 'dhatusangrah' svatantr granth n hokar harinamamrit vyakaran ke hi do adhyay haian.

shat-sandarbh

shath sandarbh ke antargat prithakh-prithakh chhay sandarbh haian- tatv, bhagavath, paramarth, shrikrishna, bhakti aur priti. isalie ise shath-sandarbh kahate haian. yah sabhi sandarbh shrimadbhagavat ki tatvavyakhya svaroop haian, isalie inhean 'bhagavat-sandarbh' kahate haian.

granth ke mangalacharar mean jiv gosvami ki ukti hai-"bhagavan ka tattv prakashit karane ke lie roop sanatan ne mujhe is granth ki rachana mean pravritt kiya hai. vriddh vaishnadi dvara rachit granthoan ka unake kisi dakshinaty bhatt bandhune sar sankalan kar ek granth pranayan kiya hai, jo kahian-kahian khandit hai, kahian kramanusar hai aur kahian bina kisi kram ke . usi granth ki paryalochana kar kshudr jiv ne use kramanusar likha hai."

vriddhavaishnavoan se jiv gosvami ka abhipray shrimanmadhvachary; shridhar svami adi prachin vaishnavacharyoan se hai aur dakshinaty bhatt bandhu se unaka abhipray shripad gopalabhatt gosvami se hai, jaisa ki baladev vidyabhooshan ne tatv-sandarbh ki tika mean kaha hai. isase spasht hai ki mool roop se is granth ka pranayan kiya shrigopalabhatt gosvami ne. use poorn kar kramabaddh kiya aur usaki paryalochana kar use antim roop diya shrijiv gosvami ne. shrijiv ne pratyek sandarbh ke arambh mean yah likhakar is bat ko doharaya hai-

tasyadyan granthalekhyan krantavyutkrant khanditamh.

paryalachyat paryayan kritva likhit jivak:॥

jiv gosvami dvara mangalacharan mean gopalabhatt gosvami ka nam n likhe jane aur keval roop sanatan ke bandhu dakshinaty bhatt likhakar unaka sanket kiye jane ka karan yah ho sakata hai ki unhoanne dainyavash apana nam likhane ke lie jiv gosvami ko usi prakar nishedh kar diya ho, jis prakar unhoanne chaitany-charitamrit ke lekhak ko apane sambandh mean kuchh bhi likhane ka nishedh kiya tha.

tatv-sandarbh is sambandh mean jiv gosvami ne pratyaksh, anuman, upamanadi, jitane bhi praman haian, unamean se keval shabd praman ko grahan kiya hai, baqi sabako doshayukt thaharaya hai. shabd praman mean bhi shrimadbhagavat ka shreshthatvan siddh kiya hai. use brahmasootr ka vyasadev dvara svarachit bhashy mana hai. isalie unhoanne brahmasootr ke bhashy ki prithakaroop se rachana ka prayojan asvikar karate hue bhagavat sandarbh ki shrimadbhagatke ki bhashyaroop mean rachana ki hai.

bhagavat sandarbh

is sandarbh mean parabrahm ke svaroop ka varnan kiya gaya hai. parabrahm advay hai, arthath svajatiy, vijatiy aur svagat bhedarahit hai. jiv aur jagath usi ki shakti ka parinam hai. usaki anant shaktiyaan haian, jinamean tin pradhan haian-chith-shakti ya svaroop-shakti, jiv-shakti aur maya shakti. chith-shakti ka prakash hai usake dham, parikar aur liladi, jiv-shakti ka prakash hai jiv, aur maya-shakti ka prakash hai jagath.

brahm ki svaroop

shakti ke vikas-kram ke anusar usake anant roop haian, jinamean tin mukhy haian-brahm, paramatma aur bhagavan. brahm mean svaroop-shakti ka nyoonatam vikas hai, keval utana hi, jitana sattamatr ki raksha ke lie avashyak hai. isalie use keval sataroop kahate haian. usamean aisa koee visheshatv nahian, jo anubhav mean a sake. isalie use nirvishesh kahate haian. paramatma mean svaroop-shakti ka vikas brahm ki apeksha adhik hai. isalie vah moort hai. shrutiyaan use agushth-praman kahati haian. vah antaryami roop se sab jivoan ke ant:karan mean vidyaman hai.

bhagavanh mean svaroop shakti ka poornatam vikas hai. aishvary, madhury aur saundary ki unamean poorn abhivyakti hai. ve ras svaroop haian. unake bhi vasudev, ram, narayan, nrisianh adi anek roop haian, jinamean unake aishvary, madhuryadi ke vikasakram ka taratamy hai. par unaka shrikrishna roop hi sarvaksheshth hai. ve svayan, bhagavanh haian. any bhagavadh-svaroop unake aansh aur kala haian.

paramatm-sandarbh

isamean paramatma ke jiv aur prakriti ke sath sambandh ki alochana ki gayi hai. paramatma parabrahm ka vah aansh hai, jisake dvara vah anantakoti brahmand ki srishti adi ka kary karata hai aur unamean vyapt rahakar unaka sanchalan karata haian paramatma ka sambandh keval jiv shakti aur maya-shakti se hai. jiv shakti ko tatastha-shakti ke. jiv isi shakti ka parinam hai. ve usi prakar bhagavanh ke aansh haian, jis prakar sphuliang agni ke.

maya

shakti ko bahiranga shakti kahate haian. isaki parabrahm ke svaroop mean sthiti nahian hai. achetan aur andhakaramay hai. isaka bhagavanh se usi prakar sambandh hai, jis prakar ka dhoomr ka agni se. jagath isi ka parinam hai. jiv aur jagath ka brahm se achianty-bhedabhed ka sambandh hai.

shrikrishna-sandarbh- is sandarbh mean jiv gosvami ne shrimadh bhagavat ke 'ete chaanshakala puans: krishnastu bhagavanh svayan' shlok ke anusar siddh kiya hai ki krishna avatar nahian avatari haian any sabhi avatar unake aansh hai. krishna ke dham, parikar, liladi ka bhi unhoanne isamean vistar se varnan kiya hai. bhagavaddham mayatit hai. par jab bhagavanh bhoomandal par avatirn hote haian, tab pahale unake dham ka avataran hota hai. is prakar bhagavaddham ke do prakash hai-prakat prakash aur aprakat prakash. aprakat prakash bhi do prakar ka hai- golok arthath vaikunth ke oopar sthit aprakat prakash aur prithvi par sthit aprakat prakash. golok ke antarmandal ko vrindavan kahate haian.

bhagavanh ki lila bhi do prakar ki haian-prakat lila aur aprakat lila. jab lila brahmand mean gocharibhoot nahian hoti, tab use aprakatalila kahate haian. jab bhagavanh ki ichchha se lila brahmand mean gocharibhoot hoti hai, tab usi lila ko prakat lila kahate haian. prakat lila mean prakrit jagath ke jivoan ke saman shrikrishna ka janm hota hai. janm ke pashchath shaishav, valy, kaumar, pogand aur kaishoravastha ka kram chalata hai. aprakat lila mean krishna nity-kishor hai. isalie bahut si madhuralilaean, jisaka rasasvadan shrikrishna ko prakat lila mean hota hai, aprakatalila mean sambhav nahian hai. bhagavanh ke parikar do prakar ke hai- nity siddh aur sadhan-siddh. nity siddh parikar bhagavanh ya unaki chichchhakti ke hi prakash vishesh haian unaka sevabhav svayan siddh hai. shrikrishna ke parikar haian nand-yashoda, vasudev–devaki, vraj ki gopiyaan, dvaraka ki mahishiyaan, vraj ke gop aur dvaraka-mathura ke yadavagan. nand-yashoda ka shrikrishna ke prati vatsalyabhav anadikal se svayan-siddh hai, janmajat nahian. isi prakar any parikaroan ka apana-apana bhav bhi anadikal se svayan-siddh hai.

vraj ke gop aur dvaraka-mathura ke yadavagan shrikrishna ke avirbhav vishesh hai. vraj ki gopiyaan aur dvaraka-mathura ki mahishiyaan svaroop-shakti ki vritti vishesh haian. svaroop-shakti ki tin vrittiyaan hai- sandhini, sanvit aur hladini, jo kramash: bhagavanh ke sath, chith aur anand aansho se sambandhit hai. sandhini se sanvit aur sanvit se hladini shreshth hai. hladini ki hi vritti hai bhakti aur bhakti ki paramadhanibhoot moorti haian radha.

shrikrishna rasasvaroop haian. ras asvadyan hai. jo asvady hai vahi madhur hai. isalie ras svaroop shrikrishna madhury svaroop haian. madhury hi unaki bhagavatta ka sar hai. unaka aishvary unake madhury se poornat: achchhadit hai. shrikrishna ka madhury asim hai, radha ka prem asim hai. asim hote hue bhi krishna ka madhury radha ke prem se aur radha ka prem krishna ke madhury se uchchhavasit hota hai. isilie shrikrishna ka madhury asim hote hue bhi nirantar vardhaman hone ke karan nity navin hai. ras svaroop shrikrishna sarvotkrisht bhakti ras ka asvadan karane ke lie sab prakar se svatantr hote hue bhi bhaktoan ke adhin haian.

bhakti-sandarbh

isamean bhakti ke svaroop, prakar, aang aur gopanadi ka varnan kiya gaya hai. bhakti hai eeshvar mean paranurakti. yah jiv ki apani shakti nahian, bhagavanh ki hladini shakti ki vritti hai. gunatit hladini shakti ki vritti hone ke karan yah nirgun haian, prapanchatit hai, bhagavanh ise jiv ke chitt mean nikshipt kar use anandit karate haian aur svayan bhi anandit hote haian. bhaktyanand bhagavanh ke svaroopanand se bhi shreshth hai.

bhakti karm, jnan aur yog se shreshth hai. bhakti ki prarambhik avastha mean jnan aur yog sahayak haian, kyoanki ve saansarik vishayoan ki kamana se mukt haian. bhakti ki uchchatar avastha mean ve badhak haian, kyoanki mukti ki kamana se ve mukt nahian haian, par kisi bhi avastha mean ve bhakti ka avashyak aang nahian hai. karm, jnan aur yog phal ki prapti ke lie bhakti ki apeksha rakhate haian. bhakti kisi any sadhan ki apeksha nahian rakhati. yah param svatantrata hai.

varnashram-dharm bhakti ka aang nahian hai. isase svarg ki prapti hoti hai, mukti ki nahian. nishkam-karm se mukti ki prapti hoti hai, shrikrishna ki prem seva ki nahian. karm ke samyakh tyag mean bhi bhakti ka akar hi hai, pran nahian. bhakti ka pran hai atyanti ki shraddha aur shrikrishna ki prem seva ki balavati lalasa.

bhagavath-sakshatkar bhakti se hi hota hai, any kisi sadhan se nahian. yadi hriday mean bhakti n ho aur sakshatkar ho to vah sakshatkar bhi asakshatkar ke saman hai. usase bhagavanh ke madhury ka asvadan nahian hota, usi prakar jis prakar pitt dooshit jihna se misari ke mithas ka asvadan nahian hota-

"niroopadhi prityaspadatasvabhavasy priyatvadharmanubhavan bina tu sakshatkaroapyasakshatkar ev. madhury bina dusht jihnaya khandasyev

bhakti sadhan bhi hai, sadhy bhi. sadhan-bhakti sadhy-bhakti ki aparipakvavastha hai. sadhan-bhakti ke chausath aang hai, jinaka paryavasan navadha-bhakti mean hota hai. navadha-bhakti ke aang hai-shravan, kirtan, smaran, archan, vandan, dasy, sakhy aur atm-nivedan. inamean bhi nam kirtan sarvapradhan hai. nam kirtan ke bagair bhakti ka koee bhi aang poorn nahian hai.

bhakti do prakar ki hai-vaidhi aur raganuga. vaidhi-bhakti ke sadhak bhajan mean pravritt hote haian shastr-vidhi ke bhay se aur saansarik dukhoan se paritran pane ke uddeshy se. ragamargh ke sadhak bhajan mean pravritt hote haian. shrikrishna mean rag, priti ya asakti ke karan unaki seva ke lobh se.

raganuga-bhakti ragatmika bhakti ki anugata hai. ragatmika bhakti ke ashray haian nand-yashoda-radha-lalitadi, jo shrikrishna ki svaroop-shakti ke moort vigrah haian aur anadikal se vrajadham mean vraj-parikaroan ke roop mean virajaman haian.

vraj mean shrikrishna ke parikar char prakar ke haian-dasy, sakhy, vatsaly aur madhur. dasy, sakhy vatsalyabhav ke parikaroan ki krishna-seva unake sambandh ke anuroop hoti hai. isalie vah sambandh roopa kahalati hai. parantu vrajasundariyoan ki ragatmika-bhakti sambandh ki koee apeksha nahian rakhati. vah ekamatr shrikrishna-priti ki kamana ki apeksha rakhati hai. isalie vah kamaroopa kahalati hai.

ragatmika-bhakti ke saman raganuga bhakti bhi do prakar ki hai- sambandhanuga aur kamanuga. kamanugaoan ki kamanuga bhakti bhi do prakar ki hai-sambhogechchhamayi aur tattadbhavechchhamayi.sambhogechchhamayi bhakti mean shrikrishna ke sath sambhog ki ichchha rahati hai. sambhog ki ichchha rakhane vale bhaktoan ko vraj mean vrajendranandan ki seva nahian milati, kyoanki vraj mean svasukh vasana hai hi nahian. unhean dvaraka ki prapti hoti hai.

sadhan do prakar ka hai-antar aur bahy. antar-sadhan ka sambandh man se hai, bahy-sadhan ka deh or bahm indriyoan se. raganuga shravan antar-sadhan pradhan hai. lila-smaran isaka mukhy aang hai. par shravan kirtanadi bahm-sadhan isamean upekshaniy nahian hai. bahy-sadhan se antar sadhan ki pushti hoti hai. bahy-sadhan se yathavasthit pa0chabhautik deh se. antar sadhan hota hai. antashchintit siddh deh se.

priti-sandarbh

prati sandarbh mean paramapurusharth ka niroopan kiya gaya hai. paramatam purusharth hai. bhagavath priti. priti shabd sukh aur priyata donoan ka vyanjak hai. priyata mean sukh ka dharm vidyaman hai, par sukh ko priyata nahian kaha ja sakata. sukh ka tatpary ekamatr apane ullas se hai, priyata ka tatpary priti ke vishay ya priyajan ke ullas ke karan apane hriday mean jo ullas hota hai usase hai. sukh ke mool mean kisi ka anukooly ya sukh vidhan karane ki spriha nahian rahati, isalie sukh ka vishay nahian hota. priyata ke mool mean priyajan ka sukh-vidhan karane ki spriha rahati hai, isalie usaka vishay hota hai.

bhagavath priti ki pratham avastha mean dehadi ki asakti jati rahati hai. bhagavath priti ke poornavirbhav mean bhagavanh mean paramavesh aur paramanand poornata ki utpatti hoti hai. bhakt ke chitt mean avirbhoota priti usake chitt mean sanskar-vishesh utpann kar use kramash: rati, prem pranay, man, sneh, rag, anurag aur mahabhav ke star tak le jati hai. rati mean ullas ki adhikata hoti hai. rati ke utpann hone par keval bhagavanh mean hi prayojan-buddhi hoti hai. bhagavanh ke atirikt aur sabhi padarth tuchchh pratit hone lagate haian.

prem mean krishna ke prati mamata adhik hoti hai. prem utpann hone par yadi priti bhang hone ka karan bhi upasthit ho to usake svaroop mean kisi prakar ki kami nahian ati. mamata kis prakar priti ko samriddh karati hai isaka udaharan dete hue markandey puran mean kaha gaya hai ki mamatayukt palatoo murge ko villi ke kha jane se usake malik ko jitana du:kh hota hai, utana mamata shoony choohe ko chatak pakshi ke kha jane se nahian hota. prem lakshana-bhakti mean mamata ke adhiky ke karan mamata ko hi bhakti kaha gaya hai.

pranay mean vishvas ki, vishranbh ki prachurata hoti hai. pranay mean sambhram ke lie sthan nahian rahata, kyoanki isamean apane man, pran, buddhi, deh parichchhadadi ke priy ke man, pran, buddhi, deh, parichchhadadi se abhinn hone ki buddhi hoti hai.

man mean priyatatishay ke karan pranay kautilyabhasayukt vaichitri dharan karata hai. man upasthit hone par bhakt ke pranay kop se bhagavanh bhi premamay bhay ko prapt hote hai-

"yasmin jate shribhagavanapi tatpranayakopath premamayan bhayan bhajate."

sneh mean chitt atyant dravit hota hai. sneh ke uday hone par bhagavanh ke sambandhabhas mean hi mahavashpadi vikar, priy-darshanadi se atripti aur priyatam ke anant samarthyavan hote hue bhi kisi ke dvara unake anisht ki ashanka ka janm hota hai.

rag mean sneh atishay abhilashatmak hota hai. rag utpann hone par priyatam ka kshanik virah atyant asahy hota hai. priyatam ke sanyog mean param du:kh bhi sukh roop mean pratit hota hai aur viyog mean paramasukh bhi du:kh roop mean pratit hota hai. anurag ki avastha mean rag priy ka navin navin roop mean anubhav karata hai aur svayan bhi navin-navin hota hai. anurag ke uday hone par paraspar ka atyant vashibhav, premavaichity krishna sambandhi aprani mean bhi janm lene ki lalasa aur vichchhed mean atishay sphoorti ka anubhav hota hai.

mahabhav mean anurag asamorddh unmadak chamatkaritv ko prapt hota hai. is avastha mean shrikrishna ke sanyog mean palak ka p dana bhi asahy ho jata hai aur kalp ke barabar samay kshanabhar jaisa pratit hota hai, viyog mean ek kshan bhi kalp jaisa lagata hai. yog-viyog donoan avasthaoan mean mahauddipt satvi bhav utpann hote haian. priti bhagavath svabhav-vishesh ki sahayata se pritiman vyakti mean anugrahyabhiman, anugrahakabhiman, mitrabhiman ya priyabhiman utpann karati hai.

• anugrahyabhiman – vishisht, bhakt bhagavanh mean mamatahin hote haian ya mamatavanh. mamatahin bhagavanh ko brahm ya paramatma ke roop mean janate haian. inaki prapti jnan-bhakti kahalati hai. inhean shant bhakt kahate haian.

• anugrahyabhiman- vishisht mamatavanh bhakt bhagavanh ko apana prabhu manate haian. inaki rati dasy-rati kahalati hai.

• anugrahakabhiman- vishisht bhaktoan ka bhagavanh mean putradi-bhav hota hai. inaki rati vatsaly-rati kahalati hai.

• mitrabhiman bhakt bhagavanh ko apana mitr ya sakha manate haian. inaki rati sakhy rati kahalati hai.

• priyabhimani bhaktoan mean bhagavanh ke prati kantabhav hota hai. inaki rati ko madhura rati kahate haian.

shanat, dasy, sakhy, vatsaly aur madhur panchavidh rati ko sthayibhav kahate haian. vibhav, anubhav satvik aur vyabhicharibhav ke sammilan se inaki ras mean parinati hoti hai. isalie shant, dasy, sakhy,vatsaly, madhur-bhed se ras panchavidh hai. isake atirikt hasyadi bhed se ras ke sat aur prakar hai.

shant, dasy, sakhy, vatsaly, madhur-ras uttarottar shreshth haian. madhur-ras sabase shreshth hai. madhur v ujjval ras mean kantaroop se sphoortiman shrikrishna vishayalamban hai, unaki preyasi varg ashrayalamban haian. krishna-preyasi svakiya parakiya bhed se do prakar ki haian. rukmini adi sviyakanta haian. shriradhadi paramasviya hote hue bhi prakatalila mean parakiyaroop mean pratiyaman hai. svakiya preyasiyoan mean vivah vidhi ki apeksha ke karan anurag hote hue bhi utana prabal nahian hai, jitana parakiya kantaoan mean. vraj-sundariyaan prakatalila mean vivah-vidhi, ihalok, paralok aur vedadharmadi ki apeksha n kar keval shrikrishna ke prati apane anurag ke vashibhoot ho unhean atmasamarpan karati haian.

vrajasundariyoan ka parakiyatv prakrit jagath ke adharmamay, ghrinit parakiyatv ke saman nahian hai. vrajasundarigan shrikrishna ki nityapreyasi haian. unaka prabalatam anurag asvadan karane ke lie shrikrishna apani aghatan-ghatana-patiyasi yogamaya shakti dvara prakatalila mean unaki parakiya nayika ke roop mean pratit karate haian. prakatalila mean any gopoan ke sahit unaka vivah mayik hota hai. jab ve shrikrishna ke nikat rasadi mean jati hai, tab yogamaya ke prabhav se unaki yogamaya-kalpit moorti ghar par rah jati hai.

prakrit jagath ki vyabhicharini ramani parapurush ka sang apane sukh ke liye karati hai. vrajasundariyoan mean svamukh-vasana ka lesh bhi nahian hai. shrikrishna ke sath vrajasundariyoan ka sambandh vaidh-avaidh kisi bhi jagatik sambandh ke anuroop nahian hai. vah shuddh anuragamay hai. unake chit aur indriyaan krishnanurag se vibhavit haian. unaki sari cheshtaean us anurag ki abhivyakti matr haian aur shrikrishna ke sukh ke lie haian. unaka shrikrishna ke sath anurag-siddh dampaty hai.

ujjval ras mean nayak nayika ka sambhog kamamay nahian hai. kamakri da se unaka bahy samy matr hai. usamean aliangan, chumbanadi ki jo bahy cheshtae haian ve nrityadi ki tarah priti ke anubhav aur usaka bahy prakash matr hai.

sarvasambadini

yah bhagavat sandarbh ke antargat pratham char sandarbho ki anuvyakhya ya tika hai. ise bhagavat-sandarbh ki prapoorti kaha gaya hai, kyoanki bhagavat sandarbh mean darshanik siddhant aur shastr-praman se sambandhit, jo sthal asampoorn ya aspasht rah gaye, unaki jiv gosvami ne bahut se naye shastr-praman aur siddhant-vichar dvara isamean sampoorti ki hai. usamean unhoanne ved, vedant, nyay, mimaansa, saankhy, patanjal, smriti, tantr, puran, nirookt, vyakaran prabhriti sarvashastroan ka manthan kar sarvasamvadapoorn, ati saragarbh vaishnav-siddhant-samooh samavisht kar rakha hai. sambhavat: isilie isaka nam sarvasamvadini rakha hai. yah granth moolagranth bhagavat sandarbh se bhi adhik mahattv ka hai.

sankshepavaishnavatoshani

sanatan gosvami ki shrimadbhagavat ke dasham skandh par likhi vaishnavatoshani tika se yah sankshiptikrit hai. isake prithakh roop se likhe jane ke vad sanatan gosvami ki tika ka nam hua vrihadvaishnatavoshani aur isaka nam hua laghuvaishnavatoshani ya sankshipt-vaishnavatoshani. isake upasanhar mean diye gaye shlok ke anusar isaki rachana 1582 ee. mean samapt ki gayi.

kram-sandarbh

yah jiv gosvami dvara ki gayi samagr shrimadbhagavat ki tika hai. sarvasamvadini mean kram-sandarbh ka ullekh hai. aur vaishnavatoshani mean sarvasamvadini ka. isase pramanit hai ki kram-sandarbh ki rachana vaishnavatoshani ke poorv arthath sanh 1582 se poorv huee.

gopalachampoo

gopalachampoo jiv gosvami ke shesh jivan ki vishesh kriti aur bhagavat-sandarbh ke saman unake jivan ka pramukh kirtistambh hai. yah poorv aur uttar do vishal khandoan mean vibhakt hai. poorv khand mean shrimadbhagavat ke adhar par shrikrishna ki balyalila ka aur uttar khand mean mathura aur dvaraka lila ka varnan hai. champoo-kavy ke anusar isamean gady aur pady donoan ka prayog kiya gaya hai. yadyapi isaka mool adhar hai shrimadbhagavat mean varnit vrindavan-mathura-dvaraka lila, isamean un lilaoan ke vistrit varnan ke sath-sath anek nee lilaoan ka bhi varnan hai, jinaka shrimadbhagavat mean parikshit ko sunaee gayi sat din ki katha mean samavesh sambhav nahian tha. isamean shrikrishna ki prakat aur aprakat lilaoan ka sundar sammishran hai.

isaki ek asadharan visheshata yah hai ki yah lila hi nahian, kavitt aur darshanik siddhant ki drishti se bhi paripoorn hai. krishnadas kaviraj ne chaitany-charitamrit mean isake sambandh mean likha hai-

shrigopalachampoo name granth mahashoor. nityalila sthapana jahe brajarasapoor॥

arthath shrigopalachampoo namak granth mahasoor hai. bhasha, kavy, siddhant adi ki drishti se yah mahagambhir aur sabako parajit karane vala hai. isamean aprakat prakash ka varnan hote hue bhi vrajaras, arthath bhaum vrindavan ko pradhanata ki sthapana ki gayi hai.

bhaum vrindavan ki prakatalila ke sarvotkarshamayi hone ka karan hai yogamaya dvara shrikrishna ki svaroopashakti, unaki param sviya kantagan ki parakiya-abhimanini roop mean pratiti kara shrikrishna ko paramasvady parakiya-ras ka asvadan karana. yah ras paramojjval aur sarvatha anavady hai. is roop mean isaka pratipadan shrimadbhagavat mean rasalila ke upasanhar mean parikshit-shuk samvad mean spashtaroop se kiya gaya hai. jivagosvami ne is granth mean parakiya-ras ka hi pratipadan kiya hai. par uttar champoo ke paiantis vean pooran mean unhoanne shriradha-madhav-vivah-prasang ka varnan kiya hai. isake karan kuchh logoan ki dharana hai ki unhoanne prakatalila mean parakiyatv ka svakiyatv mean paryavasan kiya hai aur svakiya ka siddhant hi unaka hard hai. par yah bhranti chhattisavean pooran mean radha-madhav ki kuchh uktiyoan se door ho jati hai, jinase spasht hai ki parakiya lila mean hi ras ki samyakh pushti hoti hai. granth mean isaki rachanakal ke sambandh mean jo ullekh hai usake anusar poorvachampoo ki rachana samapt huee sanh 1588 mean aur uttar champooki sanh 1590 mean.

madhav-mahotsav

is granth mean shriradha ke vrindavan mean rajyabhishek ki kahani kahi gayi hai. padm puran patal khand mean "vrindavanadhipatyanj tattan tasyai" aur matsyapuran mean "radha vrindavane vane" vakyoan mean radhabhishek ka iangit kiya gaya hai. vrihadgautamiy tantr mean bhi radha ko vrindavanadhishvari ka pad diya gaya hai. shrijiv ne in vakyoan ko sootr roop mean grahanakar roop gosvami ke adesh se is kavy ki rachana ki hai. shabd- vinyas alankar-chhata, chhand vaichitri, bhav prastravan aur rasamayata adi sabhi drishti se yah granth advitiy hai. yadyapi jiv gosvami ne ise 'kavy khand' kaha hai, vidvanoan ne isamean mahakavy ke sabhi gun dekhakar ise 'mahakavy ki sanjna dene mean sankoch nahian kiya hai. jiv gosvami ne svayan isaka rachanakal shakabd 1477 arthath sanh 1555 likha hai.

granth-prachar

ab rashi-rashi gau diy-vaishnav granthoan ki rachana ho chuki thi. bhaktiras aur siddhant sambandhi prachur-granthoan ki rachana shriroop aur shrisanatan pahale hi kar chuke the. darshanik-siddhant sambandhi jin granthoan ki abhi bhi kami thi. svaroop damodar aur murari gupt ne mahaprabhu ke charitr se sambandhit ghatanaoan ko sootraroop mean likh rakha tha. yah granth svaroop damodar aur murari gupt ke k dacha ke nam se prasiddh the. par yah sanskrit mean the aur itane sankshipt the ki sarvasadharan ki inake dvara tripti hona sambhav nahian tha. mahaprabhu ke aantarang bhakt shrinarahari sarakar thakur ne bhasha mean unake ek saras charitr ki avashyakata ka vishesharoop se anubhav kiya tha aur usake likhe jane ki bhavishyavani in shabdoan mean ki thi-

gauralila darashane, ichchha b d hay mane, bhashay likhiya sab rakhi.

muni ati adham, likhite na jani kram, keman kariya taha likhi॥

e granth likhibe je, ekhano janme nai se, janmite vilamb achhe bahu.

bhashay rachana haile, bujhibe lok sakale, kabe va0chha puraben pahuan॥

-gauralila ke darshan kar ichchha hoti hai ki use bhasha mean likh rakhooan. par maian adham. likhane ka kram mujhe ata nahian, likhooan kaise? jo likhega, usaka janm abhi nahian hua, usake prakat hone mean vilamb hai. jab bhasha mean is granth ki rachana ho jaegi, tab sab log use samajh sakeange. ha, natha! kab meri yah vaanchha poorn hogi?"

narahari sarakar ki vaanchha ki poorti ka samay bhi ab a gaya. shrivrindavanadas ne "chaitany-mangal" nam ke granth ki rachana ki. isaka bangala bhasha mean adi charit-granth ke roop mean samman hua. krishna-lila par jis prakar shrimadbhagavat sarvashreshth granth hai, usi prakar chaitany-lila par yah ek shreshth granth ke roop mean pooja jane laga. isilie shrijivadi vrindavan ke pramukh gosvami ganoan ne isaka nam badal kar rakha "chaitany-bhagavat". isi samay (sanh 1575 mean) lochanadas ne "chaitany-mangal" nam ka ek aur granth likha. usaka utana adar nahian hua, jitana chaitany-bhagavat ka. par chaitany-bhagavat mean chaitany mahaprabhu ki anty-lila ka varnan nahian tha. yah kami bhaktoan ko asahy huee. unhoanne milakar krishnadas kaviraj gosvami se chaitany mahaprabhu ki shesh lila varnan karane ka agrah kiya. krishna das us samay bahut vriddh the aur sab tarah se is kary ke lie upayukt hote hue bhi sharir se lachar the. par ve sabhi vaishnavoan ke premapoorn agrah ki avahelana n kar sake. shrijiv gosvami, shrigopalabhatt gosvami, shrilokanath gosvami aur shribhoogarbh gosvami ka ashirvad le ve is punit kary mean jut gaye. kee varsh ke lagatar parishram ke pashchath sanh 1581 mean unhoanne chaitany-charitamrit granth samapt kiya. is granth ko bangala sahity mean vahi sthan prapt haian, jo hindi mean ramacharitamanas ko.

gau diy gosvamigan ne ved, vedant, shruti, smriti, puranadi shastroan ke vishal samudr ka manthan kar jis amrit ka nishkasan kiya tha, usaka kalash ab poora bhar chuka tha. avashyakata thi pipasujanoan mean usake vitaran ki. yah kary itana asan nahian tha. yah aise logoan ke dvara hi ho sakata tha, jo svayan shastroan ke marmajn hoan, asadharan bhakti bhav-sampann hoan, aur jo mahaprabhu ka priyakary jan ise apana jivan samarpit kar sakean.

mahaprabhu ki ichchha se aise tin mahapurushoan ka agaman vrindavan mean pahale hi ho chuka tha. ye the shrinivasachary prabhu, thakur narottamadas v shrishyamanand, jo roop-sanatan ke aprakatay ke kuchh hi din bad vrindavan aye the.

inhean shrichaitany mahaprabhu, shrinityanand prabhu aur shriadvaitachary ka paravarti avatar kaha jata hai. premavilas mean pad hai-

nityanand chhil jei narottam hila sei,

shrichaitany hil shrinivas.

shriadvait jare kay shyamanand tihoan hay,

aise hila tiner prakash॥

shrinivas bangal ke katoya nagar nikat chakandi gram ke shrichaitanyadas ke putr the. mahaprabhu ke ashirvad se unaki patni shrilakshmipriya ke garbh se unaka janm hua tha (sanh 1518). mahaprabhu ke hi saman unaki champakagaur aangakanti aur bhuvanamohan moorti thi aur unhian ke saman unaka krishna prem tha. 14/15 varsh ki ayu mean ve nilachal gaye mahaprabhu ke darshan karane. marg mean hi the, jab mahaprabhu ka antardhan ho gaya. shokonmatt aur mritapray avastha mean unhoanne nilachal mean mahaprabhu ke abhinn kalevar gadadhar pandit ki sharan li. gadadhar pandit ke pas shrimadbhagavat ka adhyayan karana chaha. par gadadhar pandit ke pas jo bhagavat granth tha, usake akshar unake ashrujal se mit chuke the. unaki ajna se shrinivas bhagavat ki doosari prati lene shrikhand gaye. granth lekar lautate samay unhean path mean samvad mila ki gadadhar pandit aprakat ho gaye. rote rote laut p de. navadvip gaye nityanandaprabhu aur advaitacharyaprabhu ke darshan karane. ve bhi unake navadvip pahuanchane ke poorv nityadham ko ja chuke the. unhoanne navadvip mean chaitanyamahaprabhu ki patni vishnupriya, shantipur mean advaitachary ki patni sita devi aur kh dadah mean nityanachh ki patni jahnava thakurani ke darshan kiye. sabane apane prabodh vakyoan se unhean santvana di aur vrindavan jane ki anumati. premavihnal avastha mean unmatt ki tarah padayatra karate hue ve vrindavan ke lie chal p de, vahaan sanatan aur roopadi ke darshan ki hriday mean sadh lekar. par unaki sadh kya poori honi thi? sanatan aur roop bhi unake vrindavan pahuanchane ke poorv aprakat ho chuke the, jaise in sabane shrinivas ko darshan n dekar aur unake premapayodhi mean bar-bar uphan lakar use charam sima tak pahuancha dene ki than rakhi ho. unhoanne jab se nilachal ki yatra arambh ki unake ashru bahate hi rahe, jaise unaka deh vidhata ne ashruoan ka hi banaya ho. rote-rote unhoanne vrindavan jakar jiv gosvami ka ashray liya. jiv gosvami ne unhean gopalabhatt gosvami se dikshit karavakar dhany kiya.

kuchh din bad rajakumar narottam aye. ye uttari bangal ke garanahati paragana ke kayasth zamidar rajakrishnanand ray ke ekamatr uttaradhikari the. krishna prem mean pagal ho ghar se nikal aye the. vrindavan mean ye jiv gosvami ka ashray lekar lokanath gosvami ki tanaman se seva karane lage. apani seva se unhean prasann kar unake ekamatr shishy hue. shyamanand bhi isi samay aye. ye u disa ke antargat dharendabahadurapur gram ke sadgop jati ke ek daridr vyakti ke putr the. balyakal se hi b de krishna-bhakt the aur inaka jivan b de du:kh mean bita tha. isalie inaka nam p d gaya tha dukhi krishnadas. jiv gosvami ne diksha dekar inaka nam rakha shyamanand.

yah tinoan jiv gosvami ke nikat shastradhyayan karane lage. unhoanne hi shrinivas ko 'achary' ki upadhi di aur unhian ke karan narottam 'thakur mahashay' ke nam se pukare jane lage. tinoan ek hi bhav ke bhavuk yuvak hone ke karan aise dhulamil gaye, jaise ve ek hi atma ke tin prakash hoan.

tinoan bahut din tak kabhi vrindavan mean, kabhi nandagram, javat, barasanadi mean krishnalila ka abhinay kar brajavasiyoan ko lilaras ka asvadan karate rahe aur svayan usaka asvadan kar anmatt hote rahean usi kri dakautuk ke bich ek din jab sab bhaktavrinda govindadev ke mandir mean bhagavat katha sunane ke lie ekatr the, gosvamigan ne in tinoan ko bula gau d desh mean jakar gau diy granthoan aur unamean varnit vishuddh bhagavat dharm ka prachar karane ka adesh kiya. usi samay govindadev ke gale se pushpamala toot kar niche gir p di, jaise govindadev ke gale se pushpamala tootakar niche gir p di, jaise govind dev ne bhi tatkal gosvamiyoan ke adesh ki pushti kar di. govindadev ki jay-jayakar hone lagi. harsh aur ullas se us vataran mean sabaki drishti in tinoan mean varishth shrinivasachary ke oopar kendrit thi. ve utsukata se unaki pratikriya ki pratiksha kar rahe the. shrinivasachary b de dharmasankat mean p d gaye. ve n vraj chho d sakate the, n gurujanoan aur govindadev ki ajna ka ullanghan kar sakate the. ant mean unhean svikriti deni p di.

is yojana ke pichhe hath shrijiv gosvami ka tha. ve apana manorath saphal hote dekh bahut prasann hue aur in tinoan ko grantharashi ke sath gau d bhejane ki vyavastha karane lage. unhoanne apane bhaktoan ki sahayata se rajadhani se rajapatr mangavaya, jisamean in logoan ke granthoan ke sath vrindavan se jha dikhand hokar jajapur jane ki rajajna thi. do bailaga diyoan ki vyavastha ki, ek shrinivas, narottam aur shyamanand ke lie aur ek granthoan ke lie. das astradhari prahariyoan ki vyavastha ki unake sath jane ke lie. roop, sanatan, jiv adi ke granth yatnapoorvak baandh-baandhakar ek b de kashth ke baks mean rakhe gaye. tin mahajanoan se marg vyay ke lie avashyak dhanarashi svikar ki gayi. jane ke lie tithi nishchay ki gayi agrahan mas ki shukla panchavi.

us din govindadev ke mandir ke samane donoan bailaga diyaan akar kh di huee. granthoan ka sandook ek ga di par yatnapoorvak chadhaya gaya. doosari par shrinivas, narottam aur shyamanand ko baithana tha. par unhean vida karane aye the shrijiv, gopalabhatt, lokanath, bhoogarbh, radhav pandit, yadavachary, paramanand bhattachary, madhu pandit, krishnadas kaviraj, dvij haridas, pandurikaksh prabhriti. vrajavasiyoan ki bhi d bhi unhean vida karane govindadev ke mandir par um d p di thi. inamean se bahutoan ko unake sath paidal mathura tak jana tha. isalie shrinivas, narottam aur shyamanand bhi govindadev ko dandavath pranam kar paidal hi mathura ki or chal p de. harinam ki mangaladhvani ke sath shobha yatra mathura pahuanchi. doosare din shrijiv adi ko dandavath kar tinoan ne unase vida li. shrijiv, gopalabhatt, lokanath adi ne ek ek kar aliangan ke sath apane premashruoan se abhishakit karate hue ashirvad dekar unhean vida kiya.

ve rajapath se chalate-chalate agara hote hue itava pahuanche. itava mean rajapath chho dakar jha dikhand ke vanapath se vishnupur rajy ki simapar pahuanche. vishnupur ke raja vir hamvir ki adbhut prakriti thi. dharmaparayan aur katha-kirtan ke premi hote hue bhi ve lutere the. apani praja ka putravath palan karate the, par desh ki sima ke bahar loot-pat machaya karate the. premavilas mean varnan hai ki ve din mean puran pai karate aur rat mean chori-dakaiti-

"divay puran path, rate churi dakaiti.

putr sam pale praja, desher na kare kshati॥"

unhean samvad mila ki unake rajy ki uttar-pashchim sima se kuchh sashastr prahariyoan ke sath ek ratnabhari ga di ja rahi hai.

unhoanne usi samay sainikoan ko adesh diya-"do sau sipahi jakar use loot lo. par dekho kisi ko jan se n marana-

dui rat lok liya karah gaman. prane nahi mariba anibe sab dhan॥"

doosare din sandhya samay shrinivasadi bhaktagan gopalapur gram pahuanch kar vishram kar rahe the. ratri paryant krishna katha kahate-kahate ve so gaye. usi samay sipahi akar sandook utha le gaye. prahari do sau sashastr sipahiyoan ke samane kuchh n kar sake. shrinivas, narottam aur shyamanand rote-rote pagal ho gaye. granthoan mean to unake pran hi bas rahe the. granthoan ke loote jane par ve jaise pranahara ho gaye. shrinivas ne patr likhakar yah du:samvad jiv gosvami ko bhijavaya. patr padhate hi unake du:kh ki sima n rahi. lokanath, gopalabhatt adi par bhi vishad ki kalima chha gayian par sabase adhik marmahat hue radhakundavasi krishnadas kaviraj. unhoanne pran visarjan kar dene ka sankalp kiya. ek din radhakund ke tir par baithe rote-rote usamean kood p de. bhaktoan ne unhean nikal kar kisi prakar unake pran ki raksha ki.

jiv gosvami man hi man sochane lage ki lutere un granthoan ka kya kareange. nishchay hi yah ghatana prabhu ki kisi lilavishesh ki poorv soochana hai, jisaka rahasy pichhe khulane ko hai. ve kalantar mean koee nayi soochana prapt karane ki utsukata se pratiksha karane lage.

idhar shrinivasachary ne apane donoan sathiyoan se kaha-"tumhean donoan ko gosvamigan ne vaishnav-dharm ke prachar ka kary saupa hai, mujhe mukhy roop se granthoan ke prachar ka. isalie tum donoan gau d jakar apana kary arambh karo. maian yahaan rook kar granthoan ki khoj karooanga. yadi granth n mile to pran tyag dooanga."

narottam aur shyamanand b di visham sthiti mean p d gaye. ve n to pran se bhi adhik priy apane varishth sathi ko chho dakar ja sakate the, n usaki aur vrindavan ke gosvamigan ki ajna ka ullanghan kar sakate the. ant mean mahaprabhu ki ichchha jan unhoanne unake priy kary ke lie gau d jane ka nishchay kiya. shrinivasachary prabhu ko vahi chho d unhoanne unake charanoan mean pranam kar rote rote gau d ke lie prasthan kiya.

shrinivasachary sarvasv lut jane ke pashchath ek unmatt vyakti ki tarah ghoom-phirakar granth-ratnoan ki khoj karane lage. deuli gram ke krishnavallabh nam ke ek brahman se unhean pata chala ki birahambir ke rajamahal mean nity sandhya samay shrimadbhagavat puran ka path hota hai. isase unhean us path ka sanket mila, jis par chalakar granthoan ki khoj khabar pane ki kuchh sambhavana ho sakati thi.

ve krishnavallabh ke sath rajamahal gaye path sunane. rasapanchadhyayi ka path chal raha tha. pathak ulati-sidhi vyakhya kar rahe the. shrinivasachary se kisi ek aansh ki vyakhya ka prativad kiye bina n raha gaya. unake mukh se sahi vyakhya sun sab chamatkrit rah gaye. tab raja vir hambir ne unase path karane ka agrah kiya suyog pa doosare din se shrinivasachary path karane lage. shrinivasachary ke mukh se rasapanchadhyayi ki asadharan paandityapoorn ras mayi vyakhya sun raja samet sab dasyu saradaroan ka pashan se bhi adhik kathor hriday pighal gaya. sabhasthal unake netrajal se paripoorn ho gaya. unhoanne shrimadbhagavat ki aisi rasamayi vyakhya pahale kabhi nahian suni thi.

path ke pashchath virahambir ki shrinivasachary se jo bat huee, usase granthoan ki choro ka rahasy khul gaya. virahambir ne shrinivasachary ko granth hi nahian lautae, apane apako bhi unake charanoan mean samarpit kar diya. ve aur unaki praja ke anek log unase diksha grahan kar dhany hue. vishnupur mean bhakti ki ganga vah nikali. jagah-jagah mandiroan ka nirman hua. ghar-ghar mean krishna pooja aur chaitany-pooja ka vistar hua. ghar-ghar mean gau diy granthoan ka path hone laga, vishnupur gau diy vaishnav dharm ke prachar ka pramukh kendr ban gaya. shrisatishandr mitr ne likha hai ki aj bhi vishnupur mean chaitany-charitamrit adi granthoan ki jitani prachin lipiyaan milati haian, utani anyatr kahian nahian milati.

shrinivasachary ne granthoan ke uddhar ki kahani jiv gosvami ko likh bheji. patr ke sath vir hambir ne thakur seva ke hetu ek bailaga di mean phalamooladi nana prakar ki khady samagri bheji. patr prapt kar jiv gosvami ke hriday mean anand n sama saka. unhoanne granthoan ki chori mean prabhu ke kisi goodh uddeshy ki jo kalpana ki thi, usake rahasy ka udghatan ho gaya. ek kaupinadhari vaishnav ke dvara granthoan ke prachar ka kary bina virahammir jaise bhaktiman raja ke arth aur shakti ki sahayata ke sambhav nahian tha. isilie prabhu ne yah lila rachi thi.

ab prachar kary suvidhapoorvak chalate rahane ke lie sab vyavastha apane ap ho gayi. shrinivas rajaguru roop se sammanit ho granth lekar gau d desh mean yajigram pahuanche. rajaguru roop se unhean arth ki koee kami nahian thi. unaki adhyakshata mean khetari mean ek virath utsav manaya gaya. bangal, bihar, u disa aur manipur tak ke bhaktoan ne usamean yogadan kiya. isake pashchath sangathit aur suvyavasthit roop se sara kam chalane laga. shrinivas, narottam aur shyamanand ne gaanv-gaanv mean prachar kar gau d se lekar nilachal tak aur poorv mean manipur tak sare pradesh ko navadharm ka prachar kar bhaktisikt kar diya. gau d, asam aur manipur koan narottam ne vishesharoop se apane prachar ka kshetr banaya aur u disa mean shyamanand prachar ka sanchalan karate rahe vrindavan se shrijiv. unake sath patr-vyavahar barabar hota raha. jin naye-naye granthoan ka pranayan hota, unhean ve gau d bhejate rahate. jin granthoan ki gau d mean rachana hoti, unhean svikriti ke lie unake pas bheja jata. unaki svikriti prapt karane par ya unake adeshanusar granthoan ke sanshodhit hone par hi unaka prachar kiya jata. jo bhi utsav, anushthan adi hote, unaki soochana unhean bheji jati. kisi vishesh paristhiti mean marg-darshan ke lie unase prarthana ki jati.

vrindavan ki doori aur apani vyastata ke karan shrinivas, narottam aur shyamanand ka bar-bar vrindavan jana sambhav nahian tha. phir bhi shrinivasachary do bar aur shyamanand ek bar aur vrindavan ja sake.

tirobhav

mahaprabhu ka shesh kary, jo roop sanatan jiv gosvami ke lie chho d gaye the, ab poora ho chuka. usake sath hi jiv gosvami ka jivan kal bhi poora hua. sanh 1608 ke paush mas ki shukla tritiya ke din unaka tirobhav hua. radhadamodar ke mandir ke praangan mean unaki samadhi rakhi gayi jab tak bharat ke vaishnav-dharm ki vijayapata ka phaharati rahegi, jab tak sarv siddhant sar, sarvashastr-shiromani shrimadbhagavat ke bhakti siddhant aur darshan ki alochana hoti rahegi, tab tak vishv ke akash par shrijiv gosvami ki ujjval kirti chhayi rahegi.