Śrī Dāmodarāṣṭakam --- Verse One
Dig-darśinī-ṭīkā
by the crest jewel among Śrī Gauḍīya Vaiṣṇavas
Śrīla Śrī-yukta Sanātana Gosvāmī
verse and ṭīkā translations and annotations
by nitya-līlā praviṣṭa-oṁ-viṣṇupāda-paramahaṁsa-svāmī
Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja
namāmīśvaraṁ saccidānanda-rūpaṁ
lasat-kuṇḍalaṁ gokule bhrāja-mānam
yaśodā-bhiyolūkhalād-dhāvamānaṁ
parāmṛṣṭam atyaṁ tato drutya gopyā
SYNONYMS
namāmī – obeisances; īśvaram – to the Supreme Controller, the possessor of all potency; sat-cit-ānanda-rūpam – the origin of all incarnations, the very embodiment of eternity, knowledge and bliss, Śrī Kṛṣṇa; lasat-kuṇḍalam – on whose cheeks makara-shaped earrings are frolicking; gokule – in the transcendental abode of Gokula, the home of the gopas, gopīs, cows, calves and so forth; bhrāja-mānam – He is splendidly situated as the brilliant conception; yaśodā-bhiyā – out of fear of Mother Yaśodā; ulūkhalād – after jumping from the grinding mortar; dhāvamānam – running away; parāmṛṣṭam – forcefully seized from behind; atyantataḥ – ultimately; drutya – running very swiftly; gopyā – by Mother Yaśodā.
TRANSLATION
I offer obeisances unto Śrī Kṛṣṇa, the possessor of all potencies, whose beautiful form is the entirety of concentrated existence, knowledge and bliss. On His cheeks, makara-shaped earrings are swinging playfully. His infinite brilliance shines forth from His most splendid residence, the transcendental abode, Śrī Gokula. He was afraid of Mother Yaśodā (because He smashed the earthen pot of yoghurt). When He saw her coming He leapt down from the grinding mortar and ran away. Nevertheless, Mother Yaśodā ultimately caught hold of Him from behind, for she ran more swiftly than He did.
Dig-darśinī-ṭīkā
śrī rādhā-sahitaṁ natvā śrī-dāmodaraṁ īśvaram
‘dāmodarāṣṭaka’-vyākhyā digeṣā darśyate’dhunā
tatrāgre kim api prārthayitum ādau tasya ‘tattva’-‘rūpa’-‘līlā’-‘guṇādi’-viśeṣeṇotkarṣa-viśeṣaṁ, “gokula-prakaṭita-nija-bhagavattā-sāra-‘sarvasva-bhūtaṁ’ ” varṇayan bhaktyādau namaskaroti – namāmīti. tacca maṅgalārthaṁ sarva-karmasu prāgeva dāsya-viśeṣeṇa vidhānādādau nirdiṣṭam. kam? īśvaraṁ – sarva-śaktimantaṁ, jagadeka-nāthaṁ, nija-prabhuṁ vā. tatrādya-pakṣaḥ – stuty-ādi-śakty-arthaḥ, dvitīyaḥ – parama-vandyatārthaḥ, antyaśca – bhakti-viśeṣeṇeti dik. katham- bhūtaṁ? sat-cit-ānanda-rūpaṁ sat-cit-ānanda-ghana-vigraham ity arthaḥ – iti ‘tattva’-viśeṣenotkarṣa-viśeṣa uktaḥ.
[rūpa]-saundarya-viśeṣeṇotkarṣa-viśeṣam āha – lasantī śrī-yaśodā-bhiyā dhāvamānāt, satata-bālya-kṛīḍā-viśeṣa-paratvāt vā nirantaraṁ lolatayā gaṇḍayoḥ krīḍantī kuṇḍale yasya tam – iti ‘śrī-mukha-śobhā’-viśeṣa uktaḥ; yadvā, śrī-gaṇḍa-cumbana-mahā-saubhāgyataḥ kuṇḍalayoḥ sarva-bhūṣaṇeṣu mukhyatvāt tābhyāṁ tāni sarvāṇyevopalakṣyante; tataśca lasantī śobhamāne kuṇḍale yasmāt taṁ bhūṣaṇa-bhūṣaṇāṅgam ity arthaḥ.
ataevoktaṁ śrī-gopībhiḥ daśama-skandhe – “trailokya-saubhagam-idañca nirīkṣya rūpaṁ, yad-go-dvija-druma-mṛgāḥ pulakānya-vibhran.” Śrīmad-Bhāgavatam (10.29.40) iti, uddhvena ca tṛtīya-skandhe – “vismāpanaṁ svasya ca saubhagarddheḥ, paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam” Śrīmad-Bhāgavatam (3.2.12) iti.
‘parivāra’-viśeṣenotkarṣa-viśeṣam āha – gokule gopa-gopī-govatsādi-nivāse, bhrājamānaṁ yogya-sthāna-viśeṣe pūrvato’pi utkarṣa-viśeṣa-prakaṭanena gokulasya svābhāvika-śobhā-viśeṣeṇa vā śobhamānam; tacca śrī-daśama-skandhādau – “cakāsa-gopī-pariṣad-gato’arcitas-trailokya-lakṣmy-eka-padaṁ vapur dadhat.” Śrīmad-Bhāgavatam (10.32.14) ityādinoktam.
‘līlā’- viśeṣenotkarṣa-viśeṣam āha – yaśodeti sārddhena. yaśodāyā mātuḥ sakāśāt, bhiyā dadhi-bhāṇḍa-bhedanādyaparādha-kṛta-bhītyā, udūkhalāt śik-sthita-navanīta-cauryārthamudvarttya tale samārūḍhāt udūkhalataḥ dhāvamānaṁ tvarayāpasarantam. atra ca viśeṣāpekṣakaiḥ daśama-skandha-navamādhyāyoktam – “udūkhalāṅghrerupari vyavasthitaṁ, markāya kāmaṁ dadataṁ śici sthitaṁ. haiyaṅgavaṁ caurya-viśaṅkitekṣaṇaṁ, nirīkṣya paścāt sutam āgamacchanaiḥ. tāmāttayaṣṭiṁ prasamīkṣya satvaras-tato’varuhyāpasasāra bhītavat. gopyanvadhāvan na yamāpa yogināṁ, kṣamaṁ praveṣṭuṁ tapaseritaṁ manaḥ” Śrīmad-Bhāgavatam (10.9.8–9) ityādy-anusandheyam.
tataśca atyanta-tatodrutya vegena dhāvitvā; samāsaika-padyena yap-ādeśaḥ, gopyā śrī-yaśodayā, parā āmṛṣṭam pṛṣṭhato dhṛtam; atra ca atyantato-drutyetyanena śrī-yaśodāyā api stana-nitamba-gauravādi-saundarya-viśeṣaḥ sneha-viśeṣaśca sūcitaḥ. gopyeti premokti-paripāṭyā gopa-jātīnām eva tādṛśaṁ mahā-saubhāgyam iti dhvanitam. parāmṛṣṭam ityanena tasyāṁ bhagavataḥ sneha-viśeṣo dhvanita iti dik. atra ca – “anvañcamānā jananī bṛhac-calac-chroṇī-bharākrānta-gatiḥ sumadhyamā, javena visraṁsita-keśa-bandhana-cyuta-prasūnānugatiḥ parāmṛśat.” Śrīmad-Bhāgavatam (10.9.10) ityartho’anusandheyaḥ. (1)
iti śrī-dāmodarāṣṭake prathama-śloke śrīla-sanātana-gosvāmi-kṛtā digdarśinī-nāmnī ṭīkā samāptā.
Thus ends the Dig-Darśinī ṭīkā on the first verse
Maṅgalācaraṇa
ajñāna-timirāndhasya jñāna janā alarkāya
cakṣur-unmīlitaṁ yena tasmai śrī-gurave namaḥ
I offer my humble obeisances to Śrī Guru. With the torchlight of divine knowledge he has opened my eyes which were blinded by the darkness of ignorance.
namaḥ oṁ viṣṇu-pādāya ācārya-siṁha-rūpiṇe
śrī-śrīmad-bhakti-prajñāna-keśava iti nāmine
atimartya-caritrāya svāśritānāñca pāline
jīva-duḥkhe sadārttāya śrī-nāma-prema dāyine
I offer my humble obeisances to the lion-like ācārya, jagad-guru Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja, who always resides at the lotus feet of the Supreme Lord. His character, which is completely beyond mortality, is such that he nurtures those who take shelter of him with immense divine affection. But moreover, he always feels distress because of the suffering of the conditioned souls, and he blesses them with prema for the holy name.
gaurāśraya vigrahāya kṛṣṇa-kāmaika-cāriṇe
rūpānuga-pravarāya vinodeti svarūpine
He is the personification of one who has taken complete shelter (āśraya) of Śrī Gaura and he is solely committed to satisfying the loving desires (kāma) of Śrī Kṛṣṇa, he is the foremost follower of Śrīla Rūpa Gosvāmī, and by his constitutional identity (svarūpa) he is the pleasure (vinoda)(1) of Śrī Rādhā Kṛṣṇa.
prabhupādāntaraṅgāya sarva-sad-guṇa-śāline
māyāvāda-tamoghnāya vedāntartha-vide namaḥ
He is the intimate associate of Śrīla Prabhupāda and he is endowed with all auspicious qualities. He devours the dark ignorance of impersonalism by his knowledge of the true meaning of Vedānta. I offer my obeisances to him.
vairāgya-yug-bhakti-rasaṁ prayatnair-
apāyayan-mām-anabhīpsum-andham
kṛpāmbudhir yaḥ para-duḥkha-duḥkhī
sanātanaṁ taṁ prabhum āśrayāmi
Due to being blinded by ignorance, I was unwilling to drink bhakti-rasa, the nectar of devotion imbued with intense attachment for Śrī Kṛṣṇa and the consequent detachment from worldly existence. But Śrīla Sanātana Gosvāmī, with great effort, induced me to drink it because he is an ocean of causeless mercy and he cannot tolerate seeing the suffering of others. I therefore take complete shelter of him.
namo mahā-vadānyāya kṛṣṇa-prema-pradāyate
kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ
I offer my humble obeisances to that supremely magnanimous personality, Śrī Kṛṣṇa Caitanya. He is the original form of Śrī Kṛṣṇa, but now, as Śrī Gaurasundara, He has assumed the golden complexion of Śrīmatī Rādhikā and He is freely bestowing śrī kṛṣṇa-prema. I bow to Him.
I offer prostrated obeisances again and again at the lotus feet of my Śrī Gurudeva, āṣṭottara-śata Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja, who is an ocean of causeless mercy; to the Ācāryas of the śrī Guru-paramparā; and especially to jagad-guru Śrīla Sanātana Gosvāmīpāda, who is very distressed by the sorrow of others; as well as to the greatly magnanimous Śrī Śacīnandana Gaurahari, who is imbued with the mood and complexion of Śrīmatī Rādhikā. After begging for their mercy, I am now presenting the bhāvānuvāda of Śrīla Sanātana Gosvāmī’s Dig-darśinī commentary on Śrī Dāmodarāṣṭakam.
Dig-darśinī-ṭīkā Bhāvānuvāda
śrī rādhā-sahitaṁ natvā śrī-dāmodaram-īśvaraṁ
‘dāmodarāṣṭaka’ vyākhyā digeṣā darśyate ’dhunā
After offering obeisances to the Supreme Controller, Śrī Dāmodara accompanied by Śrī Rādhā, this explanation of Śrī Dāmodarāṣṭakam, known as Dig-darśinī (the insight that guides us toward the inner meaning), is herewith presented.
With the intention of making his prayer, Śrī Satyavrata Muni first offers his devoted obeisances to Bhagavān Śrī Kṛṣṇa with the word, namāmī, which invokes auspiciousness. He offers his obeisances by extolling Śrī Kṛṣṇa’s supremacy through descriptions pertaining to the speciality of His tattva (profound fundamental truths related to Him), His form, His pastimes and His qualities. Thus, Śrī Satyavrata Muni declares the unique supremacy manifested by Śrī Kṛṣṇa in Gokula, to be the very essence and entirety of Godhead.
It is vital to offer respects to one’s worshipful deity before beginning any task. Also, by this gesture Śrī Satyavrata Muni exhibits his special feeling of dāsya-bhakti, devotion to Śrī Bhagavān in the mood of a servant. For this reason, he began his prayer by offering his obeisances to the Supreme Lord.
[The commentator, Śrīla Sanātana Gosvāmī, first discusses the pro-found fundamental truths underlying the identity of Śrī Bhagavān (kṛṣṇa-tattva). Herein he relates Śrī Satyavrata Muni’s thoughts:]
“To whom am I offering obeisances?
To Īśvara, the supreme controller.
He is (1) sarva-śaktimān – the possessor of all potency;
(2) jagat-eka-nātha – the sole Lord of the entire world;
and (3) nija-prabhu – my own dear master.
I am offering my obeisances to that Īśvara.”
In the first facet of Īśvara, “the possessor of all potency”, Śrī Satyavrata Muni seeks the potency to offer prayers in glorification of Śrī Bhagavān, the Supreme Lord.
The second facet, “the sole Lord of the entire world”, conveys that Īśvara is alone his topmost worshipful and praiseworthy Lord.
Finally, in relation to the last facet of Īśvara, that He is “my own dear master”, Śrī Satyavrata Muni expresses his own, special bhakti for his Lord.
How is Īśvara manifest?
Addressing this question Śrī Satyavrata Muni says:
“Īśvara is manifest as the beautiful form of concentrated pure, eternal existence, full knowledge and unlimited bliss (saccidānanda-rūpaṁ).”
Thus the sage has explained the unrivalled supremacy of Śrī Kṛṣṇa, the object of his prayers, by narrating the special, profound fundamental truths (tattva) underlying His identity.
[Now, the commentator discusses Śrī Bhagavān’s beautiful form.]
Śrī Satyavrata Muni shows the exceptional supremacy of Śrī Kṛṣṇa by describing the unique beauty of His form. He describes how His earrings are swinging, lasat-kuṇḍalam. Because He is running away from His mother, Śrī Yaśodā, out of fear; or else because it is His nature to always make transcendental childish mischief due to unceasing restlessness; makara-shaped earrings constantly swing near His cheeks and seem to be playing there. In this way, the sage describes the speciality of the extraordinary splendour of Śrī Kṛṣṇa’s worshipful face.
Yet another meaning of lasat-kuṇḍalam is, “Those two makara-shaped earrings have achieved the celebrated fortune of kissing Śrī Kṛṣṇa’s cheeks and are therefore the most exalted of all His ornaments. Consequently, simply by mentioning Śrī Kṛṣṇa’s earrings, the special fortune of all other ornaments adorning His various limbs is implied.”
For this reason Śrī Satyavrata Muni is indicating, “I am offering obeisances to that personality whose bodily lustre beautifies His earrings.” In other words, Śrī Kṛṣṇa’s limbs even beautify their own ornaments. For this reason the gopīs have said:
trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ
yad go-dvija-druma-mṛgāḥ pulakāny abibhran
(Śrīmad-Bhāgavatam 10.29.40)
Dear Kṛṣṇa, as a result of beholding Your beautiful form, which has enhanced the fortune of the three worlds, even the bodies of the cows, birds, trees, deer and others have erupted with horripilation.
[Is it at all surprising, then, if Your beautiful form bewilders us?]
Also, while Śrī Uddhava was describing Śrī Kṛṣṇa’s beautiful form to Vidura, he said:
vismāpanaṁ svasya ca saubhagarddheḥ
paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam
(Śrīmad-Bhāgavatam 3.2.12)
Śrī Kṛṣṇa’s form is so captivating that even He is astonished when He sees Himself. His beautiful form embodies the topmost limit of exceedingly good fortune and opulence. Indeed, ornaments usually beautify the person wearing them, but Śrī Kṛṣṇa’s form is so beautiful that He actually beautifies His ornaments.
[In other words, compared to all other divine forms in existence, the beauty of His form is supremely divine.]
Next, Śrī Satyavrata Muni shows the extraordinary excellence of Śrī Kṛṣṇa by describing His special associates present with Him in Gokula. He says, gokule bhrāja-mānam – how splendid it is when Śrī Kṛṣṇa is in Gokula (gokule), the home of His gopas, gopīs, cows, calves and others. In this place, which is particularly befitting, He manifests the exceptional supremacy (bhrāja-mānam) of His pastimes which He has never manifested anywhere else [in any of the pastimes performed by His previous incarnations].
Another meaning is that the outstanding environment of Gokula is effulgent with the mood of natural love, so when Śrī Kṛṣṇa is situated there He is certainly most splendid (bhrāja-mānam).
This is also described in various places in śāstra. In the Tenth Canto of Śrīmad-Bhāgavatam it is described as follows:
cakāsa gopī-pariṣad-gato ’rcitas
trailokya-lakṣmy-eka-padaṁ vapur dadhat
(Śrīmad-Bhāgavatam 10.32.14)
Śrī Kṛṣṇa [for whom perfected mystic yogis prepare a seat in their purified lotus-like hearts] appeared as the reservoir of all beauty unequalled within the three worlds. He accepted the seat offered by the gopīs and was worshipped by them. When He sat in their midst He appeared even more splendorous.
Now, in the remainder of this line, beginning with yaśodā as well as in the whole next verse, Śrī Satyavrata Muni affirms the unparalleled excellence of his worshipful Lord by describing His extraordinary pastimes. Due to its surrounding context, yaśodāyā means:
“From His mother, Śrī Yaśodā”.
The meaning of bhiyā is that “Śrī Kṛṣṇa feared being punished for breaking the earthen pot of butter, as well as raiding its contents and making other mischiefs”.
A pot of butter had been hung from the ceiling, high above the ground for protection, but Kṛṣṇa had climbed upon an overturned grinding mortar and was stealing butter from it. The meaning of ulūkhalāt is, “When He saw His mother coming with a stick in her hand, He immediately leapt from the grinding mortar” and, dhāvamānam, “ran away very quickly”.
The Ninth Chapter, of Śrīmad-Bhāgavatam’s Tenth Canto contains a detailed narration of this pastime. It is recommended that one reflect upon it.
udūkhalāṅghrer-upari vyavasthitaṁ
markāya kāmaṁ dadataṁ śici sthitaṁ
haiyaṅgavaṁ caurya-viśaṅkitekṣaṇaṁ
nirīkṣya-paścāt sutamāgamacchanaiḥ
(Śrīmad-Bhāgavatam 10.9.8)
After climbing on top of the overturned grinding mortar, Śrī Kṛṣṇa began feeding the monkeys to His great satisfaction, giving them the butter from a pot that had been hung from the ceiling in order to protect it. Because He was stealing, He was anxiously looking here and there. Seeing Him like this, Mother Yaśodā slowly approached Him from behind.
tām ātta-yaṣṭiṁ prasamīkṣya satvaras
tato ’varuhyāpasasāra bhītavat
gopy anvadhāvan na yam āpa yogināṁ
kṣamaṁ praveṣṭuṁ tapaseritaṁ manaḥ
(Śrīmad-Bhāgavatam 10.9.9)
As soon as Śrī Kṛṣṇa saw His mother with a stick in her hand, He hastily jumped from the grinding mortar and began running away, as if completely overcome by fear. Great mystics whose hearts have been completely purified by performing austerities, are qualified to merge with brahma, yet they fail to catch Śrī Kṛṣṇa. On the other hand, considering Him to be her little child, Yaśodā-devī ran after that same Śrī Kṛṣṇa in order to catch Him.
Seeing her son fleeing after being caught making mischief, Mother Yaśodā ran after Him. She ran much faster than He did, and seized Him from behind. By describing that she ran much faster than Śrī Kṛṣṇa with the words atyanta-tato-drutya, Śrī Satyavrata Muni alludes to the exceptional beauty of Mother Yaśodā’s breasts, hips and full-figured body, and also indicates her special affection for her son.
The use of the loving address gopyā, instead of yaśodayā, signifies that only those who are born in cowherd families have the great fortune of seeing these pastimes. Furthermore, by saying parāmṛṣṭa, that she caught Him from behind, Śrī Satyavrata Muni indicates Śrī Kṛṣṇa’s special affection for Mother Yaśodā. In other words, he is declaring that Śrī Kṛṣṇa is bhakta-vatsala; He has particular affection for His devotees.
Here also, it is beneficial to carefully study the following verse from the Tenth Canto of Śrīmad-Bhāgavatam:
anvañca-mānā jananī bṛhac-cala-
chroṇībharā-krānta gatiḥ sumadhyamā
javena vistraṁsita-keśa-bandhana-
acyuta-prasūnānugatiḥ parāmṛṣat
(Śrīmad-Bhāgavatam 10.9.10)
As slender-waisted Yaśodā chased Śrī Kṛṣṇa, her pace was slowed down by the weight of her large swaying hips. As she ran after Him, her hair loosened and the flowers that were woven into her braid fell to the ground, as if following behind her. Despite all of this, she continued to chase Kṛṣṇa and at last she caught hold of Him from behind.
Thus ends the English rendition of the Dig-Darśinī ṭīkā on the first verse.
(1) Editor’s footnote: In Śrī Kṛṣṇa līlā, Śrī Śrīmad Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s eternal identity is Śrī Vinoda Mañjarī.
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