tatra bhagavataḥ sākṣād yajña-liṅgasya viṣṇor vikramato vāma-pādāṅguṣṭha-nakha-nirbhinnordhvāṇḍa-kaṭāha-vivareṇāntaḥ-praviṣṭā yā bāhya-jala-dhārā tac-caraṇa-paṅkajāvanejanāruṇa-kiñjalkoparañjitākhila-jagad-agha-malāpahopasparśanāmalā sākṣād bhagavat-padīty anupalakṣita-vaco ’bhidhīyamānāti-mahatā kālena yuga-sahasropalakṣaṇena divo mūrdhany avatatāra yat tad viṣṇu-padam āhuḥ.
śrī–śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; tatra—at that time; bhagavataḥ—of the incarnation of the Supreme Personality of Godhead; sākṣāt—directly; yajña–liṅgasya—the enjoyer of the results of all sacrifices; viṣṇoḥ—of Lord Viṣṇu; vikramataḥ—while taking His second step; vāma–pāda—of His left leg; aṅguṣṭha—of the big toe; nakha—by the nail; nirbhinna—pierced; ūrdhva—upper; aṇḍa–kaṭāha—the covering of the universe (consisting of seven layers—earth, water, fire, etc.); vivareṇa—through the bole; antaḥ–praviṣṭā—having entered the universe; yā—which; bāhya–jala–dhārā—the flow of water from the Causal Ocean outside the universe; tat—of Him; caraṇa–paṅkaja—of the lotus feet; avanejana—by the washing; aruṇa–kiñjalka—by reddish powder; uparañjitā—being colored; akhila–jagat—of the whole world; agha–mala—the sinful activities; apahā—destroys; upasparśana—the touching of which; amalā—completely pure; sākṣāt—directly; bhagavat–padī—emanating from the lotus feet of the Supreme Personality of Godhead; iti—thus; anupalakṣita—described; vacaḥ—by the name; abhidhīyamānā—being called; ati–mahatā kālena—after a long time; yuga–sahasra–upalakṣaṇena—consisting of one thousand millenniums; divaḥ—of the sky; mūrdhani—on the head (Dhruvaloka); avatatāra—descended; yat—which; tat—that; viṣṇu–padam—the lotus feet of Lord Viṣṇu; āhuḥ—they call.
Śukadeva Gosvāmī said: My dear King, Lord Viṣṇu, the enjoyer of all sacrifices, appeared as Vāmanadeva in the sacrificial arena of Bali Mahārāja. Then He extended His left foot to the end of the universe and pierced a hole in its covering with the nail of His big toe. Through the hole, the pure water of the Causal Ocean entered this universe as the Ganges River. Having washed the lotus feet of the Lord, which are covered with reddish powder, the water of the Ganges acquired a very beautiful pink color. Every living being can immediately purify his mind of material contamination by touching the transcendental water of the Ganges, yet its waters remain ever pure. Because the Ganges directly touches the lotus feet of the Lord before descending within this universe, she is known as Viṣṇupadī. Later she received other names like Jāhnavī and Bhāgīrathī. After one thousand millenniums, the water of the Ganges descended on Dhruvaloka, the topmost planet in this universe. Therefore, all learned sages and scholars proclaim Dhruvaloka to be Viṣṇupada [“situated on Lord Viṣṇu’s lotus feet”].
In this verse, Śukadeva Gosvāmī describes the glories of the Ganges River. The water of the Ganges is called patita–pāvanī, the deliverer of all sinful living beings. It is a proven fact that a person who regularly bathes in the Ganges is purified both externally and internally. Externally his body becomes immune to all kinds of disease, and internally he gradually develops a devotional attitude toward the Supreme Personality of Godhead. Throughout India, many thousands of people live on the banks of the Ganges, and by regularly bathing in her waters, they are undoubtedly being purified both spiritually and materially. Many sages, including Śaṅkarācārya, have composed prayers in praise of the Ganges, and the land of India itself has become glorious because such rivers as the Ganges, Yamunā, Godāvarī, Kāverī, Kṛṣṇā and Narmadā flow there. Anyone living on the land adjacent to these rivers is naturally advanced in spiritual consciousness. Śrīla Madhvācārya says:
vārāhe vāma–pādaṁ tu
tad–anyeṣu tu dakṣiṇam
pādaṁ kalpeṣu bhagavān
Standing on His right foot and extending His left to the edge of the universe, Lord Vāmana became known as Trivikrama, the incarnation who performed three heroic deeds. Srimad-Bhagavatm 5.17.1
tato ’neka-sahasra-koṭi-vimānānīka-saṅkula-deva-yānenāvatar-antīndu maṇḍalam āvārya brahma-sadane nipatati.
tataḥ—after purifying the seven planets of the seven great sages; aneka—many; sahasra—thousands; koṭi—of millions; vimāna–anīka—with contingents of airplanes; saṅkula—congested; deva–yānena—by the spaceways of the demigods; avatarantī—descending; indu–maṇḍalam—the moon planet; āvārya—inundated; brahma–sadane—to the abode of Lord Brahmā atop Sumeru–parvata; nipatati—falls down.
After purifying the seven planets near Dhruvaloka [the polestar], the Ganges water is carried through the spaceways of the demigods in billions of celestial airplanes. Then it inundates the moon [Candraloka] and finally reaches Lord Brahmā’s abode atop Mount Meru.
We should always remember that the Ganges River comes from the Causal Ocean, beyond the covering of the universe. After the water of the Causal Ocean leaks through the hole created by Lord Vāmanadeva, it flows down to Dhruvaloka (the polestar) and then to the seven planets beneath Dhruvaloka. Then it is carried to the moon by innumerable celestial airplanes, and then it falls to the top of Mount Meru, which is known as Sumeru–parvata. In this way, the water of the Ganges finally reaches the lower planets and the peaks of the Himalayas, and from there it flows through Hardwar and throughout the plains of India, purifying the entire land. How the Ganges water reaches the various planets from the top of the universe is explained herein. Celestial airplanes carry the water from the planets of the sages to other planets. So-called advanced scientists of the modern age are trying to go to the higher planets, but at the same time they are experiencing a power shortage on earth. If they were actually capable scientists, they could personally go by airplane to other planets, but this they are unable to do. Having now given up their moon excursions, they are attempting to go to other planets, but without success. ink to this page: https://prabhupadabooks.com/sb/5/17/4
This chapter describes how Lord Vāmanadeva appeared and how He went to the sacrificial arena of Mahārāja Bali, who received Him well and fulfilled His desire by offering Him benedictions.
Lord Vāmanadeva appeared in this world from the womb of Aditi completely equipped with conchshell, disc, club and lotus. His bodily hue was blackish, and He was dressed in yellow garments. Lord Viṣṇu appeared at an auspicious moment on Śravaṇa-dvādaśī when the Abhijit star had arisen. At that time, in all the three worlds (including the higher planetary system, outer space and this earth), all the demigods, the cows, the brāhmaṇas and even the seasons were happy because of God’s appearance. Therefore, this auspicious day is called Vijayā. When the Supreme Personality of Godhead, who has a sac-cid-ānanda body, appeared as the son of Kaśyapa and Aditi, both of His parents were very astonished. After His appearance, the Lord assumed the form of a dwarf (Vāmana). All the great sages expressed their jubilation, and with Kaśyapa Muni before them they performed the birthday ceremony of Lord Vāmana. At the time of Lord Vāmanadeva’s sacred thread ceremony, He was honored by the sun-god, Bṛhaspati, the goddess presiding over the planet earth, the deity of the heavenly planets, His mother, Lord Brahmā, Kuvera, the seven ṛṣis and others. Lord Vāmanadeva then visited the sacrificial arena on the northern side of the Narmadā River, at the field known as Bhṛgukaccha, where brāhmaṇas of the Bhṛgu dynasty were performing yajñas. Wearing a belt made of muñja straw, an upper garment of deerskin and a sacred thread and carrying in His hands a daṇḍa, an umbrella and a waterpot (kamaṇḍalu), Lord Vāmanadeva appeared in the sacrificial arena of Mahārāja Bali. Because of His transcendentally effulgent presence, all the priests were diminished in their prowess, and thus they all stood from their seats and offered prayers to Lord Vāmanadeva. Even Lord Śiva accepts on his head the Ganges water generated from the toe of Lord Vāmanadeva. Therefore, after washing the Lord’s feet, Bali Mahārāja immediately accepted the water from the Lord’s feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Mahārāja inquired of Lord Vāmanadeva’s welfare and requested the Lord to ask him for money, jewels or anything He might desire.SB 8.18 summaru
tāṅra madhye rūpa-sanātana–baḍa śākhā
anupama, jīva, rājendrādi upaśākhā
tāṅra—within that; madhye—in the midst of; rūpa–sanātana—the branch known as Rūpa–Sanātana; baḍa śākhā—the big branch; anupama—of the name Anupama; jīva—of the name Jīva; rājendra–ādi—and Rājendra and others; upaśākhā—their subbranches.
Among these branches, Rūpa and Sanātana were principal. Anupama, Jīva Gosvāmī and others, headed by Rājendra, were their subbranches.
In the Gaura-gaṇoddeśa-dīpikā, verse 195, it is said that Śrīla Jīva Gosvāmī was formerly Vilāsa–mañjarī gopī. From his very childhood Jīva Gosvāmī was greatly fond of Śrīmad-Bhāgavatam. He later came to Navadvīpa to study Sanskrit, and, following in the footsteps of Śrī Nityānanda Prabhu, he circumambulated the entire Navadvīpa–dhāma. After visiting Navadvīpa–dhāma he went to Benares to study Sanskrit under Madhusūdana Vācaspati, and after finishing his studies in Benares he went to Vṛndāvana and took shelter of his uncles, Śrī Rūpa and Sanātana. This is described in the Bhakti-ratnākara. As far as our information goes, Śrīla Jīva Gosvāmī composed and edited at least twenty-five books. They are all very celebrated, and they are listed as follows: (1) Hari-nāmāmṛta-vyākaraṇa, (2) Sūtra-mālikā, (3) Dhātu–saṅgraha, (4) Kṛṣṇārcā-dīpikā, (5) Gopāla–virudāvalī, (6) Rasāmṛta–śeṣa, (7) Śrī Mādhava–mahotsava, (8) Śrī Saṅkalpa-kalpavṛkṣa, (9) Bhāvārtha-sūcaka–campū, (10) Gopāla-tāpanī-ṭīkā, (11) a commentary on the Brahma–saṁhitā, (12) a commentary on the Bhakti–rasāmṛta–sindhu, (13) a commentary on the Ujjvala–nīlamaṇi, (14) a commentary on the Yogasāra-stava, (15) a commentary on the Gāyatrī–mantra, as described in the Agni Purāṇa, (16) a description of the Lord’s lotus feet derived from the Padma Purāṇa, (17) a description of the lotus feet of Śrīmatī Rādhārāṇī, (18) Gopāla–campū (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramātma-, Kṛṣṇa-, Bhakti– and Prīti–sandarbha. After the disappearance of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī in Vṛndāvana, Śrīla Jīva Gosvāmī became the ācārya of all the Vaiṣṇavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vṛndāvana he established the Rādhā–Dāmodara temple, where we had the opportunity to live and retire until the age of sixty-five, when we decided to come to the United States of America. When Jīva Gosvāmī was still present, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī compiled his famous Caitanya–caritāmṛta. Later, Śrīla Jīva Gosvāmī inspired Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura and Duḥkhī Kṛṣṇadāsa to preach Kṛṣṇa consciousness in Bengal. Jīva Gosvāmī was informed that all the manuscripts that had been collected from Vṛndāvana and sent to Bengal for preaching purposes were plundered near Viṣṇupura, in Bengal, but later he received the information that the books had been recovered. Śrī Jīva Gosvāmī awarded the designation Kavirāja to Rāmacandra Sena, a disciple of Śrīnivāsa Ācārya’s, and to Rāmacandra’s younger brother Govinda. While Jīva Gosvāmī was alive, Śrīmatī Jāhnavī–devī, the pleasure potency of Śrī Nityānanda Prabhu, went to Vṛndāvana with a few devotees. Jīva Gosvāmī was very kind to the Gauḍīya Vaiṣṇavas, the Vaiṣṇavas from Bengal. Whoever went to Vṛndāvana he provided with a residence and prasāda. His disciple Kṛṣṇadāsa Adhikārī listed all the books of the Gosvāmīs in his diary.
The sahajiyās level three accusations against Śrīla Jīva Gosvāmī. This is certainly not congenial for the execution of devotional service. The first accusation concerns a materialist who was very proud of his reputation as a great Sanskrit scholar and approached Śrī Rūpa and Sanātana to argue with them about the revealed scriptures. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jīva Gosvāmī for a similar certificate of defeat, but Jīva Gosvāmī did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jīva Gosvāmī to stop such a dishonest scholar from advertising that he had defeated Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, but due to their illiteracy the sahajiyā class refer to this incident to accuse Śrīla Jīva Gosvāmī of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one’s own honor is insulted but not when Lord Viṣṇu or the ācāryas are blasphemed. In such cases one should not be humble and meek but must act. One should follow the example given by Śrī Caitanya Mahāprabhu. Lord Caitanya says in His Śikṣāṣṭaka (3):
tṛṇād api sunīcena
kīrtanīyaḥ sadā hariḥ
“One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.” Nevertheless, when the Lord was informed that Nityānanda Prabhu was injured by Jagāi and Mādhāi, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiṣṇavas, one should be neither humble nor meek; one must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaiṣṇavas. Anyone who understands the principle of eternal servitude to the guru and Vaiṣṇavas will appreciate the action of Śrī Jīva Gosvāmī in connection with the so-called scholar’s victory over his gurus, Śrīla Rūpa and Śrīla Sanātana Gosvāmī.
Another story fabricated to defame Śrīla Jīva Gosvāmī states that after compiling Śrī Caitanya–caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī showed the manuscript to Jīva Gosvāmī, who thought that it would hamper his reputation as a big scholar and therefore threw it into a well. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was greatly shocked, and he died immediately. Fortunately a copy of the manuscript of Śrī Caitanya–caritāmṛta had been kept by a person named Mukunda, and therefore later it was possible to publish the book. This story is another ignominious example of blasphemy against a guru and Vaiṣṇava. Such a story should never be accepted as authoritative.
According to another accusation, Śrīla Jīva Gosvāmī did not approve of the principles of the pārakīya–rasa of Vraja–dhāma and therefore supported svakīya–rasa, showing that Rādhā and Kṛṣṇa are eternally married. Actually, when Jīva Gosvāmī was alive, some of his followers disliked the pārakīya–rasa of the gopīs. Therefore Śrīla Jīva Gosvāmī, for their spiritual benefit, supported svakīya–rasa, for he could understand that sahajiyās would otherwise exploit the pārakīya–rasa, as they are actually doing at the present. Unfortunately, in Vṛndāvana and Navadvīpa it has become fashionable among sahajiyās, in their debauchery, to find an unmarried sexual partner to live with to execute so-called devotional service in pārakīya–rasa. Foreseeing this, Śrīla Jīva Gosvāmī supported svakīya–rasa, and later all the Vaiṣṇava ācāryas also approved of it. Śrīla Jīva Gosvāmī was never opposed to the transcendental pārakīya–rasa, nor has any other Vaiṣṇava disapproved of it. Śrīla Jīva Gosvāmī strictly followed his predecessor gurus and Vaiṣṇavas, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī accepted him as one of his instructor gurus. CC Adi-Lilaq 10.85
śrī-gopāla bhaṭṭa eka śākhā sarvottama
rūpa-sanātana-saṅge yāṅra prema-ālāpana
śrī–gopāla bhaṭṭa—of the name Śrī Gopāla Bhaṭṭa; eka—one; śākhā—branch; sarva–uttama—very exalted; rūpa—of the name Rūpa; sanātana—of the name Sanātana; saṅge—company; yāṅra—whose; prema—love of Godhead; ālāpana—discussion.
Śrī Gopāla Bhaṭṭa Gosvāmī, the forty-seventh branch, was one of the great and exalted branches of the tree. He always engaged in discourses about love of Godhead in the company of Rūpa Gosvāmī and Sanātana Gosvāmī.
Śrī Gopāla Bhaṭṭa Gosvāmī was the son of Veṅkata Bhaṭṭa, a resident of Śrīraṅgam. Gopāla Bhaṭṭa formerly belonged to the disciplic succession of the Rāmānuja-sampradāya but later became part of the Gauḍīya–sampradāya. In the year 1433 śakābda (A.D. 1512), when Lord Caitanya Mahāprabhu was touring South India, He stayed for four months during the period of Cāturmāsya at the house of Veṅkata Bhaṭṭa, who then got the opportunity to serve the Lord to his heart’s content. Gopāla Bhaṭṭa also got the opportunity to serve the Lord at this time. Śrī Gopāla Bhaṭṭa Gosvāmī was later initiated by his uncle, the great sannyāsī Prabodhānanda Sarasvatī. Both the father and mother of Gopāla Bhaṭṭa Gosvāmī were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya Mahāprabhu. They allowed Gopāla Bhaṭṭa Gosvāmī to go to Vṛndāvana, and they gave up their lives thinking of Śrī Caitanya Mahāprabhu. When Lord Caitanya was later informed that Gopāla Bhaṭṭa Gosvāmī had gone to Vṛndāvana and met Śrī Rūpa and Sanātana Gosvāmī, He was very pleased, and He advised Śrī Rūpa and Sanātana to accept Gopāla Bhaṭṭa Gosvāmī as their younger brother and take care of him. Śrī Sanātana Gosvāmī, out of his great affection for Gopāla Bhaṭṭa Gosvāmī, compiled the Vaiṣṇava smṛti named Hari–bhakti–vilāsa and published it under his name. Under the instruction of Śrīla Rūpa and Sanātana, Gopāla Bhaṭṭa Gosvāmī installed one of the seven principal Deities of Vṛndāvana, the Rādhāramaṇa Deity. The sevaits (priests) of the Rādhāramaṇa temple belong to the Gauḍīya–sampradāya.
When Kṛṣṇadāsa Kavirāja Gosvāmī took permission from all the Vaiṣṇavas before writing Śrī Caitanya–caritāmṛta, Gopāla Bhaṭṭa Gosvāmī also gave him his blessings, but he requested him not to mention his name in the book. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī has mentioned Gopāla Bhaṭṭa Gosvāmī only very cautiously in one or two passages of the Caitanya–caritāmṛta. Śrīla Jīva Gosvāmī has written in the beginning of his Tattva–sandarbha, “A devotee from southern India who was born of a brāhmaṇa family and was a very intimate friend of Rūpa Gosvāmī and Sanātana Gosvāmī has written a book that he has not compiled chronologically. Therefore I, a tiny living entity known as jīva, am trying to assort the events of the book chronologically, consulting the direction of great personalities like Madhvācārya, Śrīdhara Svāmī, Rāmānujācārya and other senior Vaiṣṇavas in the disciplic succession.” In the beginning of the Bhagavat–sandarbha there are similar statements by Śrīla Jīva Gosvāmī. Śrīla Gopāla Bhaṭṭa Gosvāmī compiled a book called Sat–kriyā–sāra-dīpikā, edited the Hari–bhakti–vilāsa, wrote a forword to the Ṣaṭ-sandarbha and a commentary on the Kṛṣṇa–karṇāmṛta, and installed the Rādhāramaṇa Deity in Vṛndāvana. In the Gaura-gaṇoddeśa-dīpikā, verse 184, it is mentioned that his previous name in the pastimes of Lord Kṛṣṇa was Anaṅga–mañjarī. Sometimes he is also said to have been an incarnation of Guṇa–mañjarī. Śrīnivāsa Ācārya and Gopīnātha Pūjārī were two of his disciples. CC Adi-Lila 10.105
tāṅra bhrātuṣ-putra nāma–śrī-jīva-gosāñi
yata bhakti-grantha kaila, tāra anta nāi
tāṅra—his; bhrātuḥ–putra—nephew; nāma—of the name; śrī–jīva–gosāñi—Śrīla Jīva Gosvāmī Prabhupāda; yata—all; bhakti–grantha—books on devotional service; kaila—compiled; tāra—that; anta—end; nāi—there is not.
Śrī Rūpa Gosvāmī’s nephew, Śrīla Jīva Gosvāmī, has compiled so many books on devotional service that there is no counting them. CC Madhya-Lila 1.42
śrīpāda, dhara mora gosāñira sambandha
tāhā vinā anyatra nāhi ek premāra gandha
śrī–pāda—O Your Holiness; dhara—You hold; mora—my; gosāñira—with Śrī Mādhavendra Purī; sambandha—relationship; tāhā vinā—without him; anyatra—elsewhere; nāhi—there is not; ei—this; premāra—of ecstasy; gandha—fragrance.
“Your Holiness is certainly related to Śrī Mādhavendra Purī, without whom there is no fragrance of ecstatic love.”
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that only Lord Kṛṣṇa was worshiped in the disciplic succession of Madhvācārya up to the advent of His Holiness Śrīpāda Lakṣmīpati Tīrtha. After Śrīla Mādhavendra Purī, worship of both Rādhā and Kṛṣṇa was established. For this reason, Śrī Mādhavendra Purī is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Mādhavendra Purī, there is no possibility of awakening the symptoms of ecstatic love. The word gosāñi is significant in this connection. The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord’s service is called the best of the paramahaṁsas. A paramahaṁsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord. One who has control of the senses in this way is called a gosāñi or a gosvāmī, master of the senses. The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord’s service. He can therefore be addressed as gosāñi or gosvāmī. The title gosvāmī cannot be inherited but can be given only to a bona fide spiritual master.
There were six great Gosvāmīs of Vṛndāvana-Śrīla Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha-and none of them inherited the title of gosvāmī. All the Gosvāmīs of Vṛndāvana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvāmīs. All the temples of Vṛndāvana were certainly started by the six Gosvāmīs. Later the worship in the temples was entrusted to some householder disciples of the Gosvāmīs, and since then the hereditary title of gosvāmī has been used. However, only one who is a bona fide spiritual master expanding the cult of Śrī Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement, and who is in full control of his senses can be addressed as a gosvāmī. Unfortunately, the hereditary process is going on; therefore, at the present moment, in most cases the title is being misused due to ignorance of the word’s etymology. CC Madhya-Lila 8.289
sarva tyāji’ teṅho pāche āilā vṛndāvana
teṅha bhakti-śāstra bahu kailā pracāraṇa
sarva tyāji‘-renouncing everything; teṅho—he (Śrīla Jīva Gosvāmī); pāche—later; āilā vṛndāvana—came to Vṛndāvana; teṅha—he; bhakti–śāstra—books on devotional service; bahu—many; kailā—did; pracāraṇa—spreading.
After renouncing everything, Śrīla Jīva Gosvāmī went to Vṛndāvana. Later he also wrote many books on devotional service and expanded the work of preaching. CC Antya-Lila 4.228
bhāgavata-sandarbha’-nāma kaila grantha-sāra
bhāgavata-siddhāntera tāhāṅ pāiye pāra
bhāgavata–sandarbha—the Bhāgavata–sandarbha, which is also known as Ṣaṭ-sandarbha; nāma—named; kaila—made; grantha–sāra—the essence of all scriptures; bhāgavata–siddhāntera—of conclusive information about the Supreme Personality of Godhead and His service; tāhāṅ—there; pāiye—we get; pāra—the limit.
In particular, Śrīla Jīva Gosvāmī compiled the book named Bhāgavata–sandarbha, or Ṣaṭ-sandarbha, which is the essence of all scriptures. From this book, one can obtain a conclusive understanding of devotional service and the Supreme Personality of Godhead. CC Antya-Lila 4.229
ṣaṭ sandarbhe’ kṛṣṇa-prema-tattva prakāśila
cāri-lakṣa grantha teṅho vistāra karila
ṣaṭ sandarbhe—in the Ṣaṭ-sandarbha: kṛṣṇa–prema–tattva—the truth about transcendental love of Kṛṣṇa; prakāśila—he exhibited; cāri–lakṣa grantha—400,000 verses; teṅho—he; vistāra karila—expanded.
In the Ṣaṭ-sandarbha Śrīla Jīva Gosvāmī set forth the truths about the transcendental love of Kṛṣṇa. In this way he expanded 400,000 verses in all his books. CC Antya=Lila 4.231
prabhu prītye tāṅra māthe dharilā caraṇa
rūpa-sanātana-sambandhe kailā āliṅgana
prabhu prītye—because of the mercy of Śrī Caitanya Mahāprabhu; tāṅra—his; māthe—on the head; dharilā caraṇa—rested His lotus feet; rūpa–sanātana–sam–bandhe—because of his relationship with Rūpa Gosvāmī and Sanātana Gosvāmī; kailā āliṅgana—embraced.
Because of Jīva Gosvāmī’s relationship with Rūpa Gosvāmī and Sanātana Gosvāmī, who were greatly favored by Śrī Caitanya Mahāprabhu, Lord Nityānanda Prabhu placed His feet on the head of Śrīla Jīva Gosvāmī and embraced him. CC Antya-Lila 4.233