Śrī Dāmodarāṣṭakam --- Verse Two
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
rudantaṁ muhur netra-yugmaṁ mṛjantaṁ
karāmbhoja-yugmena sātaṅka-netram
muhuḥ svāsa-kampa-tri-rekhāṅka-kaṇṭha-
sthita-graiva-dāmodaraṁ bhakti-baddham
SYNONYMS
rudantam – weeping; muhuḥ – incessantly; netra-yugmam – two eyes; mṛjantam – and rubbing both simultaneously; kara-ambhoja-yugmena – with two lotus hands; sātaṅka-netram – with fear-filled eyes; muhuḥ – again and again; śvāsa – heavy sobbing; kampa – trembling; tri-rekha-aṅka – with three curved lines that resemble the ringed grooves encircling the neck of a conch-shell; kaṇṭha-sthita – upon His neck; graiva – necklace; dāmodaram – Śrī Kṛṣṇa, who’s waist (udara) is bound by rope (dāma); bhakti-baddham – bound by loving devotion.
TRANSLATION
[Seeing the stick in His mother’s hand and fearful of being beaten] He is weeping incessantly and rubbing His eyes again and again with His two lotus-like hands. His eyes are extremely restless and filled with fear. He takes heavy breaths again and again that cause the pearls and other ornaments around His neck, which is marked by three gracefully curving lines, to tremble. O Dāmodara, You have been bound by Your mother’s vātsalya-bhakti. [I offer my obeisances unto that Dāmodara].
Dig-darśinī-ṭīkā
tadanantara ‘līlā’-viśeṣaṁ vadan – “kṛtāgasaṁ taṁ prarudantam akṣiṇī karṣantam añjan-maṣiṇī sva-pāṇinā, udvīkṣamāṇā bhaya-vihvalekṣaṇaṁ haste gṛhītvā bhiṣayanty-avāgurat.” Śrīmad-Bhāgavatam (10.9.11) ityartham āha – rudantam iti.
[rudantam] mātṛ-haste yaṣṭiṁ dṛṣtvatayā tāḍanam āśaṅkya bhītatvādi-pradarśanena tat-pariharaṇāya krandantam, ataeva karāmbhoja-yugmena netra-yugmaṁ mṛjantaṁ – yugapan mārjayantaṁ, etacca bālya-līlā-viśeṣa-svabhāvataḥ. yad vā – bhayāveśena sadyo’anugacchato’śruṇo niṣkāsanārthaṁ, yadvā, aśrudhārāpasāranārtham iti dik. yataḥ sātaṅke saśaṅke netre api, kim punar mano yasya tam; yadvā, sabhaya-nirīkṣaṇa-netra-yugam ity arthaḥ. tataśca tāḍana-parihārārtham idam api līlāntaram ūhyam. kiñca, muhuḥ śvasena rodanāveśa-kṛtena, kampat kampamānaṁ, tri-rekhāṅke kambuvad-rekhā-traya-cinhe, kaṇṭhe sthitaṁ graivaṁ graiveyakaṁ sarvaṁ grīvābhūsaṇaṁ muktā-hārādi yasya. [dāmodaraṁ] dāma udare yasya; anena ca – “gopikolūkhale dāmnā babandha prakṛtaṁ yathā” Śrīmad-Bhāgavatam (10.9.14) ityuktam.
dāmnodare ulūkhale cobhayato bandhana-muktaṁ, tadevābhivyañjayan bhakta-vaśyatā-viśeṣeṇotkarṣa-viśeṣam āha – bhaktyaiva matuḥ sva-viṣayakayā tasya vā mātṛ-viṣayakayā, baddhaṁ svīkṛta-bandhanaṁ, na tu pāśa-varga-balāt, sarvataḥ samuccitairapy-anantaḥ pāśairnyūna-dvy-aṅgulāpūraṇāt. taccoktaṁ – “tad-dāma-badhyamānasya svārbhakasya kṛtāgasaḥ, dvy-aṅgulonam abhūt tena sandadhe’nyacca gopikā. yadāsīt tadapi nyūnaṁ tenānyadapi sandadhe, tad-api dvy-aṅgulaṁ nyūnaṁ yad-yad-ādatta bandhanam. evaṁ sva-geha-dāmāni yaśodā sandadhatyapi” Śrīmad-Bhāgavatam (10.9.15–7) – ityādi. yadvā, dāmodaratve hetuḥ – bhaktyaiva baddhaṁ vaśīkṛtaṁ, tathāpi sa evārthaḥ paryavasyati. kiñca, “sva-mātuḥ svinna-gātrāyā visrasta-kabara-srajaḥ, dṛṣṭvā pariśramaṁ kṛṣṇaḥ kṛpayāsīt sva-bandhane. evaṁ sandarśitā hyaṅga hariṇā bhakta-vaśyatā, sva-vaśenāpi kṛṣṇena yasyedaṁ seśvaraṁ vaśe. nemaṁ viriñco na bhavo na śrīrapyaṅga-saṁśrayā, prasādaṁ lebhire gopī yat tat prāpa vimukti-dāt. nāyaṁ sukhāpo bhagavān dehināṁ gopikā-sutaḥ, jñānināṁ cātma-bhūtānāṁ yathā bhaktimatām iha.” Śrīmad-Bhāgavatam (10.9.18–21) ityeṣām arthaḥ. tathā – “devarṣir me priyatamo yadimau dhanadātmajau, tat tathā sādhayiṣyāmi yad-gītaṁ tan-mahātmanā.” Śrīmad-Bhāgavatam (10.10.25) – ityāderartho’pi śrī-nārada-bhakty-apekṣayā yamalārjuna-bhañjanādi-tat-tal-līlā-rūpo’nena sūcitaḥ. (2)
iti śrī dāmodarāṣṭake dvitīya-śloke śrīla-sanātana-gosvāmī-kṛtā digdarśinī-nāmnī ṭīkā samāptā.
~ Thus ends the Dig-Darśinī ṭīkā on the second verse ~
Dig-darśinī-ṭīkā Bhāvānuvāda
The excellence of Kṛṣṇa’s extraordinary līlā is depicted in this important verse from Śrīmad-Bhāgavatam (10.9.11):
kṛtāgasaṁ taṁ prarudantam akṣiṇī
kaṣantam añjan-maṣiṇī sva-pāṇinā
udvīkṣamāṇaṁ bhaya-vihvalekṣaṇaṁ
haste gṛhītvā bhiṣayanty avāgurat
Mother Yaśodā watched as Her naughty child cried bitterly and rubbed His eyes with both His hands. The black ointment from around His eyes mixed with His tears and spread everywhere. Seeing her son with His eyes full of fear at the sight of the stick she was brandishing, Yaśodā took Him by the hand and began to gently reproach Him in order to instil fear in Him.
In the stanza beginning with rudantam Śrī Satyavrata Muni fully captured the meaning of this Bhāgavatam verse. In following with the second half of the previous stanza, he continues to establish his worshipful Lord’s supremacy through descriptions of His unique pastimes. Appreciating the same pastime that is described in the above verse from Śrīmad-Bhāgavatam, he spoke the present stanza thus:
“When He saw His mother holding a stick, He became apprehensive, fearing that she would surely beat Him. Now He is hoping that by showing her how afraid He is, He can avoid being punished. So rudantam, He cries bitterly, and karāmbhoja-yugmena netra-yugmaṁ mṛjantam, He rubs His eyes again and again with both His lotus-like hands.”
That He just keeps rubbing His eyes with both His hands is in keeping with the natural behaviour of a child. This is the special characteristic of His balya-līlā and it is one explanation of karāmbhoja-yugmena netra-yugmaṁ mṛjantam, but this phrase also indicates two alternative meanings. The first of these is that there are actual tears that instantly came to His eyes due to His fear. In order to make these tears fall from His eyes, He continuously rubs them with both His hands. The second alternative meaning is that continuous streams of tears are already flowing from His eyes so He rubs His eyes with both His hands to wipe away the tears.
The meaning of sātaṅka-netram is that if even His eyes are expressing that He is afraid of being punished; His mind must be overwhelmed with fear. Otherwise, it may be taken to mean “He is casting His glance in all directions because He is greatly agitated by fear”. His attempt to avoid being beaten by His mother is another of His unique confidential pastimes.
And moreover, muhuḥ-svasena, because of His continuous crying and constant heavy sobs, kaṇṭha-sthita-graivam, the pearl necklace and other ornaments around His neck, which is marked with tri-rekhāṅka, three graceful lines like the ringed grooves on a conch, are also trembling (kampat). Śrī Dāmodara, whose belly becomes bound by ropes, appeared thus. By this description, Śrī Satyavrata Munī has captured the meaning of another verse from Śrīmad-Bhāgavatam (10.9.14):
taṁ matvātmajam avyaktaṁ
martya-liṅgam adhokṣajam
gopikolūkhale dāmnā
babandha prākṛtaṁ yathā
Just as an ordinary mother in this world may bind her mischievous son, so Mother Yaśodā, simply considering Śrī Kṛṣṇa to be her son, tied Him to the grinding mortar with a rope as if He was an ordinary child.
The above verse mentions that the rope was knotted both at His belly and at the grinding mortar. (1) Thus the sage has revealed Śrī Kṛṣṇa’s unique supremacy by describing His bhakta-vaśyatā-viśeṣa, His special quality by which He allows His devotees to control Him.
Śrī Satyavrata Muni says bhakti-baddham. The meaning is “bhaktyaiva baddham – Śrī Kṛṣṇa is only bound by bhakti and nothing else.” In other words, it was not the strength of all the ropes that was able to bind Him. Rather, He submitted to being bound, on one hand, because of the power of Śrī Yaśodā’s bhakti for Him in the form of motherly affection, and on the other hand, because of His own special quality of willingly being controlled by His bhaktas, like His mother, in the form of His bhakti for her. That is why, even when Mother Yaśodā tied all the ropes she had gathered together, she still failed to bind Him. There always remained an inexplicable gap of two fingers.
This is described in Śrīmad-Bhāgavatam (10.9.15–7):
tad dāma badhyamānasya
svārbhakasya kṛtāgasaḥ
dvy-aṅgulonam abhūt tena
sandadhe ’nyac ca gopikā
When Mother Yaśodā tried to bind her mischievous child, the rope was two fingers too short, so she added another rope to it. (15)
yadāsīt tad api nyūnaṁ
tenānyad api sandadhe
tad api dvy-aṅgulaṁ nyūnaṁ
yad yad ādatta bandhanam
However, that also was two fingers short. In this way, each and every time she tied on another rope, it was always two fingers short. (16)
evaṁ sva-geha-dāmāni
yaśodā sandadhaty api
Although she had tied together all the ropes in her home, Mother Yaśodā could not bind Kṛṣṇa. (Seeing this, the gopīs started giggling. Utterly perplexed, she also began to laugh.) (17)
The other reason that His belly became bound with rope (dāmodaratva) is that “bhakti-baddham – He is completely enchanted exclusively by the bhakti of His devotees.” This meaning actually leads to the previous one: that he becomes bound because of His bhakta-vaśyatā (His willingness to be controlled by His devotees). In regard to this, Śrīmad-Bhāgavatam (10.9.18–21) further states:
sva-mātuḥ svinna-gātrāyā
visrasta-kabara-srajaḥ
dṛṣṭvā pariśramaṁ kṛṣṇaḥ
kṛpayāsīt sva-bandhane
She had become exhausted by tying so many ropes together and her body had become covered with perspiration. The flowers woven into her hair had fallen from her loosened braid, and had scattered here and there. Seeing His mother’s fatigue and feeling compassionate, small Kṛṣṇa then allowed His mother to bind Him. (18)
evaṁ sandarśitā hy aṅga
hariṇā bhakta-vaśyatā
sva-vaśenāpi kṛṣṇena
yasyedaṁ seśvaraṁ vaśe
O Mahārāja Parīkṣit, this entire universe, along with the powerful demigods who control it, is completely under the control of the supremely independent personality of Godhead, Śrī Hari. Yet He has allowed Himself to be bound in order to show that He is willingly controlled by His devotees. (19)
nemaṁ viriñco na bhavo
na śrīr apy aṅga-saṁśrayā
prasādaṁ lebhire gopī
yat tat prāpa vimuktidāt
The Supreme Lord Śrī Kṛṣṇa, who bestows salvation upon all, never showed Lord Brahmā, Maheśvara (Śiva) or even His eternal consort Lakṣmī-devī, who is half of His body, the kindness He showed this gopī, Yaśodā. (20)
nāyaṁ sukhāpo bhagavān
dehināṁ gopikā-sutaḥ
jñānināṁ cātma-bhūtānāṁ
yathā bhaktimatām iha
Bhagavān Śrī Kṛṣṇa, the son of a gopī (gopikā-sutaḥ), is not at all easy to attain for the aṣṭaṅga-yogīs who identify themselves with the body and who perform severe austerities. Nor is He easy to attain for self-realised jñānīs who are absorbed in all-pervading, non-dual knowledge. But these loving associates who are absorbed in serving Him, simply considering Him to be the darling son of a gopī, have easily attained Him. [In other words, although the ascetics and impersonalists undergo great trouble, instead of attaining the Supreme Lord, Śrī Kṛṣṇa, they merely attain an incomplete, or partial, expansion of Him.] (21)
These verses have conveyed the aforementioned reason for being bound. (2)
Later in Śrīmad-Bhāgavatam, Śrī Kṛṣṇa declares:
devarṣir me priyatamo
yad imau dhanadātmajau
tat tathā sādhayiṣyāmi
yad gītaṁ tan mahātmanā
(Śrīmad-Bhāgavatam 10.10.25)
Devarṣi Nārada is my dear devotee. Therefore, even though these two brothers, the sons of the most wealthy demigod Kuvera, had no devotion for me, still I must fulfil Śrī Nārada’s words by appearing directly before them and granting them My devotional service.
The deep meaning of this statement spoken by Śrī Kṛṣṇa is that He enacted the pastime of delivering the two sons of Kuvera in the form of twin arjuna trees, because He was pleased by Śrī Nārada’s devotion to Him. Indeed, He enacts all His pastimes because He is pleased with the bhakti of His devotees. This is yet another important meaning of bhakti-baddham – He is bound by bhakti.
~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the second verse ~
(1) Editor’s footnote: Mother Yaśodā first tied one end of the rope around a heavy grinding mortar and then began to tie the other end around her child’s belly in order to keep Him securely bound.
(2) Editor’s footnote: The reason is that Śrī Kṛṣṇa is bound due to His quality of bhakta-vaśyatā.
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