Часть 1 из 6 - Jiva Goswami. Sat-sandarbhas (intro)

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`DRAFTШExplanation аon the "Sat-sandarbhas" of Srila Jiva Goswami аgiven Н by Satyanarayana dasa in February of 1992.
   In Indian philosophical system there are atheistic and аtheisН tic philosophies.
   The аphilosophy of Carvaka Muni, the Buddhist аphilosophy аand Н the Jain philosophy come under the category of atheistic philosoН phies. аAnd then there are the philosophies which аare аdefeating Н them and they are considered as theistic philosophies in which we Н have аsix systems mainly. These six systems are divided in аthree Н pairs: аsankhya аand аyoga, nyaya and vaisasika, аand аpurva аand Н uttara-mimamsas. Most аof аthe аtheistic philosophies аfall аin аthese аclasses Н athough each one of them have many subdivisions. But predominantН ly аall the theistic philosophies can be classified unto the аsix Н systems. - Sankhya the philosophy of Kapila. There are two Kapilas. аOne Н is аconsidered also as an atheist in the sense that he аdoes аnot Н accept аthe existence of God as the Cause behind creation. He аis Н not denying Him but he is not worried about Him. He explains аhis Н philosophy аwithout considering the existence of God. аIn аIndian Н philosophy a person is called theist if he does accept the аVedas Н even аif аhe аdoes not accept God. In that аsense аthe аso-called Н atheist аKapila is counted among the theist philosophers аbecause Н he аaccepts the Vedas even if he does not prove that God аis аthe Н ultimate Cause behind creation. This is why we refer to him as an Н atheist.
   Then there is Kapila that we know from Srimad-Bhagavatam, аthe Н son of Devahuti.


 -  Yoga  the philosophy of Patanjali who is considered its аmain Н

propounder although the Yoga system was existing before him. аBut Н the аpresent philosophy of Yoga is coming from Patanjali аwho аis Н also аconsidered аas an incarnation of Sesa Naga. He has аdone аa Н work аon Sanskrit grammar and wrote commentaries known as а"Maha-Н bhasya". аHe аalso wrote books on Ayur-veda (--?-samhita аis аatН tributed аto аPatanjali). аHe аalso аwrote аthe а"Patanjali аYoga Н sutras".


 -  аNyaya, logic, the philosophical system of Gautama who was аa Н

great аsage. аHis wife was cursed by himself to аbecome аa аstone Н piece аwho later on came back to life by the touch of Lord аRamaН candra's lotus foot.


 -  Vaisasika started by a sage name Kannada. This philosophy аis Н
similar to logic. They are considered as twins.

   The new system of logic which was mainly started at аNavadvipa Н around 500 years ago, at the time of Lord Caitanya's, advent is a Н mixture аof both Nyaya and Vaisisika. Now it is called аas а"Nava Н Nyaya" or the Newer Logic System.
   Purva-mimamsa was propounded by the sage Jaimini one of аSrila Н Vyasadeva's аdisciples аwho put him in charge of аthe аSoma-veda. Н This philosophy is generally called as Karma-kanda system or аthe Н system аwhich explains the various rituals since birth until аthe Н sraddha ceremony after death. In his philosophy, Jaimini more аor Н less аspeaks аabout аkarma. He has given lots аof аimportance аto Н karma, means performing activity. He also does not give very much Н importance аto the Lord. He believes that basically if аone аper Ё7Р3 НКforms аkarma, then karma is bound to give him the result. аIt аis Н not аnecessary to accept a personality behind everything аwho аis Н controlling аand arranging the result of our karma. Jaimini аsays Н that by performing karma there is some kind of 'adrsya', аinvisiН ble аresult аwhich is accrued by the person and he аwill аget аit Н later on in this life or in the next.
   Uttara-mimamasa is the Vedanta-sutras or Brahma-sutras of аSri Н Badranarayana Rsi, Sri Vyasadeva. In his work Vyasadeva gives the Н conclusion аof all the knowledge of the Vedas, what is the аultiН mate reality.
   The аfirst аsutra аis:"atatho brahma-jijnasa", а"now аwe аwill Н enquire into Brahman or the Supreme Reality". "Now" means а"after Н going through the other philosophies and not being satisfied with Н them, we propound this".
   Because аmost of the sutras in the Vedanta-sutra are not аvery Н explicit аin their meaning different people have аwriten аcommenН taries аon аthem. These commentaries are mainly аdivided аin аtwo Н divisions: personalists and impersonalists.
   The impersonalists are mainly headed by Sankaracarya. He wrote Н "Sariraka-bhasya" аor "Sankara-bhasya", commentaries on аVedanta-Н sutra and from that there are also further branches.
   The аpersonalists аare mainly the Vaisnavas and we аhave аfour Н main schools: school of Ramanujacarya who wrote "Sri-bhasya";

school of Madvacarya who wrote ...?-bhasya";
school of Nimbarka;
school of Visnusvami.

   There аare аno commentaries available of these last аtwo, аbut Н later аthere аare commentaries writen by Vallabhacarya аfrom аthe Н Visnusvami аsampradaya and some acarya from Nimbarka аschool аhas Н writen аa commentary which is attributed to Nimbarka аhimself аby Н some people.
   These commentaries on the Vedanta-sutra give different аexplaН nations about the ultimate reality.
   As аGaudiya-vaisnavas аwe follow Sri Caitanya аMahaprabhu аwho Н proposed the natural commentary of Vedanta-sutra writen by аSrila Н Vyasadeva himself which is called Srimad-Bhagavatam. Therefore if Н we аwant to understand the highest Absolute Truth we аmust аstudy Н this Srimad-Bhagavatam. If an author writes a book we should know Н what аis his opinion, what he wants to say, not that we take аhis Н words and write commentary and say something which may not аagree Н with the author. When we make a statement it may have many аmeanН ings аbut аwhat is the meaning which the author wants аto аconvey Н that is best understood if we can read his own commentary.
   But аwhen we come to Srimad-Bhagavatam we find that also аmany Н people аhave writen commentaries and again they аhave аpropounded Н various philosophies. Even the impersonalist have writen commenН taries аon the Srimad-Bhagavatam. Although аSankaracarya аhimself Н did аnot comment on Srimad-Bhagavatam, later on some аacaryas аon Н his line have commented on it and they gave impersonal conclusion Н from Srimad-Bhagavatam.
   Again аthe same problem comes. The ultimate purpose for аwhich Н Srila аVyasadeva has writen all this huge ammount of аliterature, Н the аVedas, the Puranas, the Itihasas, the Sutras, the аSamhitas, Н the аUpanisads, and finally the Vedanta-Sutra and its аcommentary Н the аSrimad-Bhagavatam has been covered again. What does he аwant Ё7Р3 НКto say?
   So, аour аGoswamis being ordered by Sri аMahaprabhu, аanalized Н Srimad-Bhagavatam аto put forward the opinion of the author аhimН self.
   These а'sat-sandarbhas' (sat means six) are also known аorigiН nally as 'Bhagavat-sandarbha'. They are the books writen by Srila Н Jiva Goswami to give an analysis of Srimad-Bhagavatam. If we want Н to аunderstand the hidden meaning of Srimad-Bhagavatam, the аreal Н fundamental message conveyed by Sri Vyasa, then we have to аstudy Н the "sat-sandharbas'.
   These аprevious explanations were meant to show how the аsat-Н sandarbhas аfit аon the all scene of literature and what аis аthe Н purpose in writing them.
   The аmessage аthat аSrila Jiva Goswami conveys аin аhis а'sat-Н sandarbhas' is actually the heart of Srila Vyasadeva. He аhimself Н said "now I am going to analyze the heart of Vyasadeva, now I аam Н going аto analyze the heart of Sukadeva Goswami and the heart аof Н Suta Goswami", because these three are the main personalities who Н have аcomposed and taught Srimad-Bhagavatam. Then he proves аthat Н whatever аhe аsays is what they have said and all аthree аare аin Н harmony. He explains how all of them have said the same thing.
   Sandarbha аmeans аa book which explains аthe аhidden аmeanings Н which аgives аthe аessence and the various аexplanations аof аthe Н subject аmatter. аSrimad-Bhagavatam аis not a book аthat аcan аbe Н understood аvery аesily. In sanskrit community аthere аis аfamous Н saying: а"the аtest of one's scholarship аis аSrimad-Bhagavatam". Н This аmeans that if one can understand Srimad-Bhagavatam аand аhe Н can аexplain аit, he must be a scholar. All аgreat аVaisnavas аin Н India wrote commentaries on Srimad-Bhagavatam because this is one Н of the means to show or test their scholarship which unables them Н to give the message to others.
   Although аwe worship Krsna as the Supreme Personality of аGodН head аand аwe аquote аthe verse from аS.B. а"krsnas аtu аbhagavan Н svayam", but in SB itself there are so many statements which аsay Н that аKrsna аis an incarnation of hair of Lord Visnu, аHe аis аan Н incarnation аof аGarbhodakasayi Visnu, He is аan аincarnation аof Н Anirudha, аHe аis an incarnation of Lord Ramacandra..., аso аmany Н statements. аSo, how to understand the real meaning behind аthat? Н All this analizis is done in the Sandarbhas.
   Jiva аGoswami was the son of Anupama and the nephew аof аSrila Н Rupa аGoswami and Srila Sanatana Goswami. He was born in 1518 аin Н the аvillage аof Ramakeli. He saw Lord Caitanya when He аcame аto Н Ramakeli to meet Rupa and Sanatana. It is said that he was a very Н young boy at that time maybe 4 or 5 years old. His father, AnupaН ma was a great devotee of Ramachandra died when Jiva Goswami аwas Н very young. Later on when Srila Rupa and Srila Sanatana they came Н to Vrndavana he also left home and went to Navadvipa where he met Н Sri аNityananda Prabhu who had already predicted his аarrival аin Н Navadvipa. аThen Nityananda Prabhu took him around, in аparikrama Н to аNavadvipa ( the first Navadvipa Parikrama of our аparampara). Н Then аNityananda аPrabhu ordered him "I have blessed аyou, аI've Н given you enough mercy, but Lord Caitanya has fixed the place аof Н your аfamily in Vrndavana. You go and join your uncles аRupa аand Н Sanatana." He was by that time about 16 years old.
   аWhile аgoing to Vrndavana he stayed for few years in аBenares Ё7Р3 НКwhich аwas аconsidered by that time as a city аof аlearning аlike Н Navadvipa а(even now is considered as a city of learning аin аthe Н field аof Sanskrit and Vedic philosophies). Because he аwas аvery Н intelligent, in a very short period of time, he mastered all аthe Н six аsystems ofphilosophy, the sanskrit grammar, аastrology, аthe Н six аVedangas, the Vedas.... Everything he studied there. аIt аis Н said аthat he studied under the great scholar named аMadhusudhana Н Vacaspati аwho, some people say, was the brother аof аSarvabhauma Н Battacharya. аThen аhe went to Vrndavana to join Srila аRupa аand Н Sanatana. He became initiated by Srila Rupa Goswami.
   Because he was a great scholar he was helping Rupa and SanataН na. All the editing work was done by him. Srila Rupa Goswami used Н to give anything he wrote, to Jiva Goswami, to edit. Jiva Goswami Н wrote аcommentaries аon "Ujjvala-nilamani' and аother аworks аof Н Srila Rupa Goswami. Besides writing his own books, he wrote аmany Н commentaries. Of all the Goswamis he was the most prolific аwritН er. аIt is said that all his works are equal, in ammount, to аthe Н 18 аPuranas а(without using the help of Ganesa). There аa аsaying Н about him that when he would write a page he would not wait until Н the ink get dried to write on the other side. He would go to аthe Н next аpaper and write and then would come to the previous аpaper. Н He аcomposed everything in his mind like a computer. And once аhe Н wrote no editing was necessary - that was the final print.
   The а'sat-sandarbhas' аwere composed in Gokula. аIn аthe аbook Н itself аhe says that some work was done by Gopala Bhatta аGoswami Н but аit аwas neither complete nor in the proper order аnor аfully Н available. аTherefore he writes himself for the pleasure of аRupa Н and Sanatana.
   The six sandarbhas are known as "Tattva-sandarbha", а"BhagavaН ta-sandarbha" а(this Bhagavata refers to the Supreme аPersonality Н of аGodhead аnot to the book аBhagavata), а"Paramatma-sandarbha", Н "Krsna-sandarbha", "Bhakti-sandarbha" and "Prtti-sandarbha".

   Tattva-sandarbha which is the smallest has two sections:
   - the first can be called pramana or the epistomology;
   - the second is called prameya or the object of knowledge.
   Whenever аwe discuss a philosophy we have to explain what аare Н the valid means of knowledge. Different philosophers they аaccept Н different аmeans аof аknowledge as valid. There аis аalways аsome Н arguments аand counter-arguments about which one is bona-fide аor Н not.
   In аthe first section or first half of the book, more or аless Н it аdiscusses these things. Then in the second half it аdiscusses Н what is the object of knowledge, what is knowable, what is to аbe Н known.
   There аare 63 sections or divisions which are called аanuchedН das.
   The first 29 are dealing with the epistomologic part; and then Н the next sections are the premeya or the knowable.
   In аthe first section, first he begins with the Invocation аor Н Mangalacaram. аAnd аby performing this Invocation, аhe аquotes аa Н verse ааfrom аSB: а"krsna-varnam ааtvisakrsnam\ ааsangopangastra-Н parsadam\ yajnaih sankirtana-prayair\ yajanti hi su-medhasah. аBy Н this verse he opens the book, that means he indirectly аindicates Н that аour worshipable book is Srimad-Bhagavatam, we are going аto Ё7Р3 НКaccept аits authority and therefore we are beginning our аinvocaН tion аwith аthe аSrimad-Bhagavatam. It also аindicates аthat аour Н worshipable аDeity is Lord Caitanya Mahaprabhu, therefore we аare Н quoting аthe verse about His appearance. He also says а"I аaccept Н the аSrimad-Bhagavatam and even though there are other verses аin Н other аscriptures аabout аLord Caitanya, аI аjust аquote аSrimad-Н Bhagavatam." аIt also shows that sankirtana is the abhidheya, аor Н the аmeans to attain or please Lord Caitanya Mahaprabhu. And аwho Н will perform this sankirtana? Su-medhasah, the intelligent аclass Н of people will take to this process.
   This аis аa custom in Vedic system, to begin аeverything аwith Н Mangalacarana, аor asking for the blessings of the Lord аso аthen Н the work can be completed without any disturbances.
   Then аSrila аJiva аGoswami writes his own verse аto аgive аthe Н meaning аto this verse and there he explains "antah krsnam аbahir Н gauram", аinside is Krsna and outside is Gaura. Then he аexplains Н the аmeaning. After that in the remaining of the verses he аgives Н the аmeaning or the reason why he is writing this book. He аprays Н to Rupa and Sanatana Goswami and he says that "they have аengaged Н me to write this book" so people do not think that he is аwriting Н as a show of scholarship. He says that he is just expanding whatН ever аSri Rupa wrote that was not arranged properly or аavailable Н completely.
   Then аhe аexplains for whom is he writing, because if аone аis Н writing аa book is has to know who are the people аqualified аto Н read it. So he says "yah sri-krsna-padambhoja.... " "I am writing Н this аbook only for those people whose only desire is to аrender Н service unto the lotus feet of Lord Sri Krsna or Krsna аCaitanya. Н Please аdon't show my book to anyone else. My book should not аbe Н shown to anyone who don't desire to render service to Krsna."
   After аthat he prays to his teachers from whom he studied аthe Н Srimad-Bhagavatam аand his initiating spiritual master, аthen аhe Н begins writing.
   Finally he composes one verse which is also found in CC аwhere Н he аexplains that there is one Personality of Godhead, аLord аSri Н Krsna аwho is also called Brahma. That Brahma is not аother аthan Н Lord Sri Krsna, without variety. And His one potency is аglorious Н and controls Maya - His Paramatma feature. In another form He аis Н existing in Vaikuntha as Narayana. May this Lord Krsna grant аHis Н prema to those people who are serving His lotus feet.
   Then he begins explaining.
   On аsection number 9 onwards, he first explains directly аwhat Н is аsambandha, аabhideya and prayojana.
   The question then, is to know what are the means, the аprocess Н to аunderstand аthis. Is it based on direct perception or аis аit Н based аon the scriptures, or inference or similarity? On what аis Н it based?
   Then аhe аexplains that although there are аvarious аmeans аof Н acquiring аknowledge аand different аphilosophers аhave аaccepted Н different means. The Carvakas beleive only in direct аperception. Н They аthat аthe only pramana is pratyaksa-pramana аand аno аother Н processe аis valid. They say that there are only аfour аelements: Н earth, аwater, fire and air. They don't accept ether or sky. аFor Н them аconsciousness does not exist separately from аmatter. аWhen Н the four elements come together to form the body then аconscious Ё7Р3 НКness come into existence. They say: "don't eat meat or fish, аeat Н food made with ghee. Beg, borrow, buy or steal, somehow or аother Н get аghee." They think that the only happiness is here, аso а"eat Н nicely, аenjoy, аbecause the only happiness is аhere, аheaven аis Н here".
   Next is the Buddhist philosophy: they accept direct perception Н as well as inference (anumana). There are four divisions on their Н philosophy: а1) Nirvana- as the Carvakas, they that one аhas аto Н become free from material desires, renounce everything, only then Н can аone be peaceful and happy. But they don't accept the аexistН ence of the soul.
   The аother philosophy is the Jainism. They only аaccept аthese Н two аprocess: direct perception and inference. They are a аlittle Н more аadvanced then the Buddhists because they accept the аexistН ence аof the soul, but for them soul is not atomic in size. аThey Н say that the soul has the same size as the body. If there is аone Н elephant then the soul is the size of an elephant. If there is an Н ant, the soul is the size of an ant. They say that is аimpossible Н that the soul is localized in one place of the body and feels аin Н another place.
   Then аwe have Yoga and Sankhya. They accept аsabda-pramana аas Н the аvalid means besides anumana and pratyaksa. They аaccept аthe Н word of the scriptures. This is also what we accept. Most VaisnaН vas accept these three pramanas and we, Gaudiya-Vaisnavas, accept Н that. But we consider sabda-pramana as the topmost.
   Even though there are other processes, Srila Jiva Goswami only Н accepts аthese аthree on the grounds that Srila аMadvacarya аonly Н accepted аthese аthree as the valid means of knowledge. аThen аhe Н says that a human being cannot convey proper knowledge because he Н is endowed with four defects, brahma, pramada, vipraliksa and а?, Н that is: delusion (taking one thing for another e.g. аconsidering Н the аrope as snake or the human being as a tree), then аinadvertН ence а(it means that even when the conditions are alright, аstill Н one will not be able to get proper knowledge. One may be аsitting Н in the class, the eyes and ears may be opened, but one may not be Н listening), аthen the desire to cheat (I know something аproperly Н but аI will convey it as improper so he will not get аthe аproper Н knowledge), then there is limitation of the senses (all our sense Н perception is very limited). Some of these defects are innate аin Н us, some depend on the circumstances, some depend on the аpersonН ality, аon the character of the person.

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