Śrī Dāmodarāṣṭakam --- Verse Three
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
itīdṛk sva-līlābhir-ānanda-kuṇḍe
sva-ghoṣaṁ nimajjantam-ākhyāpayantam
tadīyeśita-jñeṣu bhaktair-jitat-tvaṁ
punaḥ prema-tas-taṁ śatāvṛtti vande
SYNONYMS
itīdṛk – like this (His supremely enchanting childhood pastimes such as dāma-bandhana-līlā, in which His belly was bound); sva-līlābhiḥ – by His unique and uncommon pastimes; ānanda-kuṇḍe – in fathomless pools of bliss; sva-ghoṣam – all the inhabitants of His abode of Gokula, or all the entities manifested by his pastime potency; nimajjantam – completely and incessantly submerging; ākhyāpayantam – informing; tadīya-īśita-jñeṣu – His associates those who have knowledge of His absolute divinity; bhaktaiḥ – by His loving devotees; jitatvam – He is conquered; punaḥ – again; premataḥ – with love; tam – unto Him; śata-āvṛtti – hundreds of times; vande – obeisance.
TRANSLATION
By His childhood pastimes such as this dāma-bandhana-līlā, He perpetually drowns all the residents of Gokula – His gopas, gopīs, cows, calves and so forth, who are all manifested by His pastime potency – in pools of bliss. He thus informs those who have knowledge of His absolute divinity that only the pure and simple love of these devotees can conquer Him. Again, hundreds of times, I offer loving obeisance unto Śrī Dāmodara Kṛṣṇa.
Dig-darśinī-ṭīkā
‘guṇa’-viśeṣeṇotkarṣa-viśeṣam āha – itīti. evaṁ bhakta-vaśatayā, yadvā, iti anayā dāmodara-līlayā, īdṛśībhiśca dāmodara-līlā-sadṛśībhiḥ parama-manoharābhiḥ śaiśavībhiḥ, svasya svābhirvā asādhāraṇībhiḥ līlābhiḥ krīḍābhiḥ. “gopībhiḥ stobhito’nṛtyad-bhagavān bālavat kvacit, udgāyati kvacin mugdhas tad-vaśo dāru-yantravat. bibharti kvacid ājñaptaḥ pīṭhakonmāna-pādukam, bāhu-kṣepaṁ ca kurute svānāṁ prītiṁ samudvahan” Śrīmad-Bhāgavatam (10.11.7–8) ityādy-uktābhiḥ
sva-ghoṣaṁ nija-gokula-vāsi-prāṇijātaṁ sarvam eva, ānanda-kuṇḍe ānanda-rasamaya-gabhīra-jalāśaya-viśeṣe, nitarāṁ majjantaṁ majjayantaṁ. etadevoktam (Śrīmad-Bhāgavatam 10.11.8): “svānāṁ prītiṁ samudvahan” iti. yadvā, ghoṣaḥ kīrttiḥ māhātmyotkīrttanaṁ vā, svasya svānāṁ vā, gopa-gopy-ādināṁ ghoṣo yathā syāt tathā svayam evānanda-kuṇḍe nimajjantaṁ parama-sukha-viśeṣam anubhavantam ity arthaḥ.
kiñca, tābhireva tadīyeśita-jñeṣu bhagavad-aiśvarya-jñāna-pareṣu, bhaktair-jitatvam ātmano bhakta-vaśyatāṁ, ākhyāpayantaṁ bhakti-parāṇām eva vaśyo’haṁ, na tu jñāna-parāṇām iti prathayantam. anena ca (Śrīmad-Bhāgavatam 10.11.9) – “darśayaṁstad-vidāṁ loke ātmano bhṛtya-vaśyatām” ityasyārtho darśitaḥ. tasyārthaḥ – taṁ bhagavantaṁ, vidantīti tathā teṣāṁ taj-jñāna-parāṇām ityarthaḥ; tān prati darśayan iti.
yadvā, tadīyānāṁ bhāgavatānāṁ prabhāvābhijñeṣveva, na ca anyeṣu ākhyapayantam, vaiṣṇava-māhātmya-viśeṣānabhijñeṣu kevala-jñāna-pareṣu bhakterviśeṣatastan-māhātmyasya ca parama-gopyatvena prakāśanāyogyatvāt. evañca “tad-vidām” iti bhṛtya-vaśyatā-vidām ity artho draṣṭavyaḥ. ataḥ premataḥ bhakti-viśeṣeṇa śatāvṛtti yathā syāt tathā śata-śata-vārān tam īśvaraṁ punaḥ vande.
ato bhaktānāṁ avaśya-kṛtyaṁ bhakti-prakāra-viśeṣa-rūpaṁ vandanam-eva mama prarthyaṁ, na tvaiśvarya-jñānādīti bhāvaḥ.
iti śrī-dāmodarāṣṭake tṛtīya-śloke śrī-sanātana gosvāmi-kṛtā dig-darśinī-nāmnī ṭīkā samāptā
~ Thus ends the Dig-Darśinī ṭīkā on the third verse ~
Dig-darśinī-ṭīkā Bhāvanuvāda
Śrī Satyavrata Muni begins this verse with itīdṛk sva-līlābhiḥ to establish His worshipful Lord’s unique glory. He accomplishes this by illustrating His wonderful character. In this verse, iti is used to mean “like this”.
Thus he begins: “Like this, by His bhakta-vaśyatā” and thus reiterates that it is Śrī Kṛṣṇa’s nature to come under the control of His devotees.
Alternatively, iti means “by this dāmodara-līlā” and īdṛśībhiś ca adds that “by His supremely enchanting, extraordinary childhood pastimes like dāmodara-līlā, He is immersing all the residents of Gokula in great bliss”. The addition of sva in the phrase sva-līlābhiḥ relates the greatness of His own pastimes, or it relates the uncommon excellence of the playfulness of His pastimes. This has been described in Śrīmad-Bhāgavatam (10.11.7) in statements such as the following:
gopībhiḥ stobhito ’nṛtyad
bhagavān bālavat kvacit
udgāyati kvacin mugdhas
tad-vaśo dāru-yantravat
The gopīs would encourage Kṛṣṇa to dance in various ways. They would clap their hands or say, “If You dance then we will give You a laḍḍū.” Although Kṛṣṇa is Bhagavān, the Supreme Omnipotent Godhead and the master of all opulences, baby Kṛṣṇa would dance for them, like an innocent human child. Sometimes they would make Him sing, and like a bewildered ordinary child, He would do so. Thus becoming enchanted by them, He became like a wooden puppet in their hands.
bibharti kvacid ājñaptaḥ pīṭhakonmāna-pādukam
bāhu-kṣepaṁ ca kurute svānāṁ ca prītim samudvahan
(Śrīmad-Bhāgavatam 10.11.8)
Sometimes the gopīs would order Śrī Kṛṣṇa to bring them someone’s shoes, wooden seats, measuring cups or the weights used for scales. At such times, He would act as if He was unable to lift these articles, and would simply stand there touching them, and then He would repeatedly strike His arms to show His mightiness. By such gestures He would fill His own kin with boundless joy.
It was in sole reference to the above statements of Śrīmad-Bhāgavatam that Śrī Satyavrata Muni said Śrī Kṛṣṇa causes sva-ghoṣam, His own kin, the residents of Gokula, to be totally submerged (nimajjantam) in a nectarean and incredibly deep pool of extra-ordinary happiness – ānanda-kuṇḍa. That is the indication of this verse from Śrīmad-Bhāgavatam, ‘‘svānāṁ prītiṁ samudvahan – He thoroughly arouses deep love in His own dear kin.”
Alternatively, the word ghoṣa means “loudly proclaiming the glory of something”. Directing the word ghoṣa either to Himself (svasya) or to His own (svānām) the meaning becomes either “by broadcasting His own glories” or “by broadcasting the glories of His gopas and gopīs”. Certainly, by becoming absorbed in the mood of spreading His extraordinary glories, as well as the glories of His own loved ones, even Śrī Kṛṣṇa sinks in ānanda-kuṇḍa, and as a result He feels the highest limit of happiness.
Śrī Satyavrata Munī, in order to further describe the extraordinary qualities of Śrī Bhagavān, then says, “By these pastimes, Śrī Kṛṣṇa is making it known (ākhyāpayantam) to all who are tadīya-iśīta-jñeṣu (1), who worship Him as the Supreme Controller and the master of all souls, that He is Himself controlled and defeated by the love of His pure devotees – bhaktair-jitatvam.” In other words, Kṛṣṇa is declaring, “I willingly become controlled by My bhaktas alone, who are intent on serving Me with pure devotion. I am never controlled by those who are inclined to worship Me while considering My supreme position and opulence.” Thus, the sage captures the meaning of the following statement from Śrīmad-Bhāgavatam (10.11.9):
darśayaṁs tad-vidāṁ loka
ātmano bhṛtya-vaśyatām
Bhagavān Śrī Kṛṣṇa showed the community of those who know about His supreme position, that He only remains under the full control of His loving servants.
[The commentator, Śrīla Sanātana Gosvāmī, personally interprets the above statement of Bhāgavatam, as follows.] Here, the word tad (about that, or about Him) is connected to Śrī Kṛṣṇa’s position as Bhagavān, and when it is combined with vidām (knowledge of) it becomes “knowledge of His position as Bhagavān”. Thus the meaning is clear: He is showing (darśyaṁs) those who know about His supreme opulence, that He willingly comes under the control of His loving servants.
[In other words, the original Supreme Lord, Śrī Kṛṣṇacandra, is exhibiting that, in every respect, He is only controlled by His loving servants in Vraja, and among them, He is especially controlled by those in unnata-ujjvala-rasa, the supremely pure humour of mādhurya-rasa, conjugal love. He is not controlled by devotees who worship Him on the path of aiśvarya-bhakti, which is characterised by the mood of reverence. Nor is He controlled by jñānīs, who know Him to be the self-sufficient, supremely powerful Lord, or by those whose bhakti is mixed with such jñāna.]
But there is another meaning of tadīyeśita-jñeṣu bhaktair-jitatvam. Śrī Kṛṣṇa only reveals (ākhyāpayantam) that He is willingly controlled (jitatvam) by His loving devotees only to those who have proper knowledge of such beloved devotees’ exalted position. This is because bhakti, and especially its glories, are very confidential, so He does not reveal it to everyone. It is inappropriate to explain it to anyone who is not specifically acquainted with the exalted glories of the Vaiṣṇavas and who is only interested in impersonal knowledge. From this perspective, the previously cited verse should be interpreted by connecting vidām with bhṛtya-vaśyatā. Thus the general meaning of tad-vidām – those who know Śrī Kṛṣṇa’s supreme position – becomes bhṛtya-vaśyatā-vidām – those who know that Śrī Kṛṣṇa willingly comes under the control of His loving servants. Therefore Śrī Satyavrata Munī prays:
“Overwhelmed with premataḥ, incomparable pure loving devotion for You, I offer You vandanā, my prayers of adoration, hundreds of times (śata-āvṛtti). To You (tam), the Supreme Lord, I offer vandanā again and again (punaḥ).”
Thus, in this verse the sage wishes to say, “Among the limbs of bhakti, which are required for all devotees, I only pray to perform one special limb of bhakti: vandanā, or expressing my adoration for Śrī Bhagavān. I do not pray for knowledge of Śrī Bhagavān’s opulence or anything else.”
~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the third verse ~
(1) Editor’s footnote: The phrase tadīya-iśīta-jñeṣu refers to those among His worshippers (tadīya) who know (jñeṣu) about His absolute supremacy (iśīta).
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