Sri Nrsimhadevadas: Śrī Dāmodarāṣṭakam --- Verse Four

Śrī Dāmodarāṣṭakam --- Verse Four - Dig-darśinī-ṭīkā

Dig-darśinī-ṭīkā

26.09.2011

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

varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā

na cānyaṁ vṛṇe ’haṁ vareśād apīha

idaṁ te vapur nātha gopāla-bālaṁ

sadā me manasy āvirāstāṁ kim anyaiḥ

SYNONYMS

varam – benedictions; deva – O supremely effulgent and playful divinity; mokṣam – emancipation from the sufferings of transient existence (the fourth ultimate goal of human life); na – not; mokṣa-avadhim – the pinnacle of salvation: residence in Śrī Vaikuṇṭha-loka, the abode of extraordinary concentrated happiness; vā – or; na – not; ca – and; anyam – other [benedictions such as navadhā-bhakti characterized by śravaṇa and kīrtana]; vṛṇe aham – I pray for; vara-īśāt – [from] You, the Supreme Controller, who can grant any benediction; api – even though; iha – here [in Vraja]; idam – this; te – Your; vapuḥ – beautiful divine form; nātha – supreme refuge; gopāla-bālam – young cowherd boy; sadā – always; me – my; manasi – in the heart; āvirāstām – remain manifest; kim – of what use do I have for; anyaiḥ – other [benedictions].

TRANSLATION

O supremely effulgent and playful divinity, I do not ask You for freedom from mortal suffering (the fourth of human goals), nor do I ask for the ultimate limit of freedom (residence in Vaikuṇṭha, the abode of extraordinary, concentrated happiness). Nor do I seek any other benediction from You (even attaining bhakti characterised by śravaṇa, kīrtana etc.) even though, as the supreme benefactor, You can easily grant all benedictions. O Lord of my life, may Your beautiful form as Bāla-gopāla (a little cowherd boy) in Vraja always remain visible within my heart. I have no use for any benediction other than this.

Dig-darśinī-ṭīkā

evam utkarṣa-viśeṣa-varṇanena stutvā prārthayate – varam iti dvābhyām. deva he parama-dyotamāna! he madhura-krīḍā-viśeṣa-pareti vā, vareśāt sakala-vara-pradāna-samarthāt, api tvattaḥ mokṣaṁ caturtha-puruṣārthaṁ, mokṣasyāvadhiṁ vā parama-kāṣṭhā-rūpaṁ ghana-sukha-viśeṣātmakaṁ śrī vaikuṇṭha-lokaṁ, anyañca śravaṇādi-bhakti-prakāram ahaṁ varaṁ prārthyam. yadvā, anyairvaraṇīyam api, yadvā, varatayā iha vṛndāvane na vṛṇe. ihetyasya pareṇāpi sambandhaḥ.

atra ca mokṣādi trayasya yathottara-śreṣṭhyamuhyam. tatra mokṣād-vaikuṇṭha-lokasya śraiṣṭhyaṁ ‘śrī bhāgavatāmṛtottara-khaṇḍe’ [1.14–5] vyaktam evāsti. vaikuṇṭha-lokācchravaṇādi-prakārasya ca śraiṣṭhyaṁ – “kāmaṁ bhavaḥ sva-vṛijinairnirayeṣu nastāt” (Śrīmad-Bhāgavatam 3.15.49) ityādi-vacanataḥ śravaṇādi-siddhyā narakādiṣvapi yatra tatra sarvatraiva vaikuṇṭha-vāsa-siddheriti dik.

tarhi kiṁ vṛṇuṣe? tadāha – he nātha! iha vṛndāvane idaṁ varṇitaṁ ‘gopāla-bāla-rūpaṁ’ te vapuḥ, sadā me manasi āvirāstāṁ; antaryāmitvādinā sthitam api sākṣādiva sarvāṅga-saundaryādi-prakāśanena prakaṭaṁ bhūyāt.

nanu, mokṣādayo’pi paramopādeyāstān api vṛṇu? tatrāha – kim anyairiti; [arthāt] anyair-mokṣādibhir mama prayojanaṁ nāstītyarthaḥ, tasya sarvānanda-kadambātmakatvāt-tat-siddhyaiva sarva-siddheḥ. tathā tad-alābhe nijepsitāsiddhyā viśeṣataśca tuccha-lābhena śoka-viśeṣotpādanād-anyairapi kim iti bhāvaḥ.

yadvā, nanu mokṣādayo na vriyantāṁ nāma, paramāpekṣāṇi madīya-śrī-caturbhujādi-mūrtti-darśana-sambhāṣaṇādīni vriyatāṁ? tatrāha – kim anyairiti. citte tvadetacchrīmad-vapuṣa sadā sphūrttāveva mamātyanta-prītirnānyatreti bhāvaḥ. antardarśana-māhātmyañca ‘śrī bhāgavatāmṛtottara-khaṇḍe’ [2.86–96] tapo-loke śrīpippalāyanena vivṛtyoktam asti. evaṁ tasya [satyavratasya] prārthanāpi stutāveva paryavasyati, tasyaiva sarvotkṛṣṭatvena prārthanāt, evam-agre’pi.

iti śrī-dāmodarāṣṭake caturtha-śloke śrī-sanātana gosvāmi-kṛtā dig-darśinī-nāmnī ṭīkā samāptā.

~ Thus ends the Dig-Darśinī ṭīkā on the fourth verse ~

Dig-darśinī-ṭīkā Bhāvanuvāda

Up until this point, Śrī Satyavrata Muni has been praising Śrī Bhagavān by describing the supremacy of His unique characteristics. Now in Verse Four, beginning with varaṁ, and in Verse Five, Śrī Satyavrata Muni begins to pray to obtain his most cherished object. “O Deva” means either “O supremely effulgent divinity” or “O Lord who always loves to perform certain charming pastimes.” Here vara-īśat api means: “Even though You can grant any benediction, I do not ask You for freedom from mortal suffering, mokṣa, the ultimate goal among the four goals of human life. Beyond the attainment of ordinary mokṣa is the attainment of the utmost limit of mokṣa, residence in Your transcendental abode, Śrī Vaikuṇṭhaloka. That abode is comprised of unending, concentrated bliss. I do not even ask You for residence in Vaikuṇṭha. Nor do I ask for anyañ ca.”

The words anyañ ca, “others also”, can be understood to mean either “the other benediction of performing the celebrated nine-fold system of devotional service (navadhā-bhakti) beginning with the process of śravaṇam (hearing about the Personality of Godhead); or simply “any other attainment generally considered worth asking for or considered superior by others”. However considering the word iha, “in this place”, the meaning is “Because I am in Vṛndāvana, I do not have the slightest desire to accept all these benedictions.”(1)

The word iha is also related to the latter half of the verse.

Here, the progressive superiority of the three benedictions is self-evident. The Uttara-khaṇḍa of Śrī Bṛhad-bhāgavatāmṛta clearly explains the superiority of residence in Vaikuṇṭhaloka over mokṣa.(2) and the performance of navadhā-bhakti, the celebrated nine-fold system of devotional service beginning with śravaṇam, is even superior to that. This is also described in the following verse from Śrīmad-Bhāgavatam:

kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc

ceto ’livad yadi nu te padayo rameta

vācaś ca nas tulasivad yadi te ’ṅghri-śobhāḥ

pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ

(Śrīmad-Bhāgavatam 3.15.49)

Śrī Sanat-kumāra and the other Kumāras prayed:

“O Lord, if (because of the offence we made by cursing Your devotees, Jaya and Vijaya) we have to take birth in an extremely condemned species or even in hell, no harm. As long as our hearts and minds, like bees, are immersed in relishing the sweetness of serving Your lotus feet; our words are made beautiful by glorifying You, just as tulasī leaves are beautified when they are offered at Your feet; and our ears are eternally filled with descriptions of all Your transcendental qualities; then we do not care about where we take birth. In other words, may we eternally have the fortune of hearing (śravaṇa) and singing (kīrtana) about You.”

This statement specifically demonstrates that regardless of where one resides [as a result of his actions], even if he resides in hell, once he has attained final perfection, or prema-bhakti, by appropriately performing the limbs of navadhā-bhakti such as śravaṇa, he always experiences the fulfilment of residing in Vaikuṇṭha.

[Śrī Kṛṣṇa may have asked:]

“If you do not want any of these benedictions, then what is it that you do want?”

To this question, the sage replies:

“O Master, may Your Bāla-gopāla form in Vṛndāvana, which I have just described, always remain manifest within my heart. Although You are present as the Supersoul, the omniscient witness in the cave-like hearts of all beings, kindly remain manifest in my heart in such a way that You seem to be appearing directly in front of me, and in that way reveal to me the beauty of Your entire form.”

[As though Śrī Kṛṣṇa is personally addressing His devotee, He speaks thus:]

“Aho! Liberation, residence in Vaikuṇṭha, and eligibility to engage in navadhā-bhakti are also exceedingly worthy and rare benedictions.

Why not accept them as well?”

In reply, Śrī Satyavrata Muni says:

“Kim anyaih?

Of what use to me are these three boons?”

In other words, Śrī Satyavrata Muni says:

“Although these attainments are eagerly sought after by others, they are of no use to me.”

Śrī Kṛṣṇa is the essence of all bliss. If one attains Him, then everything has been attained. However, the result of attaining something as insignificant as liberation instead of one’s most cherished form of Śrī Kṛṣṇa is only intense sorrow. It is for this reason that Śrī Satyavrata Muni has implied that all other benedictions are of no use.

[Now, In the following passages, Śrīla Sanātana Gosvāmī reveals another meaning of kim anyaih.] Śrī Bhagavān asks the sage:

“You may not want liberation and other boons, but why do you not accept the benediction of seeing Me and conversing with Me in any of My opulent, four-armed forms like Śrī Nārāyaṇa – a privilege greatly cherished by all?”

In this context, when Śrī Satyavrata Muni replies that he has no use for any other benediction, he means:

“I will only experience the greatest bliss if Your Bāla-gopāla form, the crown jewel of all beauty, remains forever manifest in my heart, and not otherwise.”

In Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa (2.86–96) we find the statements of Śrī Pippalāyana Ṛṣī. Therein, he extensively discusses the glories of beholding Śrī Bhagavān within the heart (antara-darśana). (3)

In the previous stanzas, the sage has been singing the glories (stuti) of his Lord, yet this stanza is apparently a prayer (prārthanā). However, even this prayer has culminated in glorifying Śrī Bhagavān. The sage’s prayer for inner vision of Śrī Bhagavān shows that such vision is the highest goal. (4) This should also be understood while considering the next verse.

~ Thus ends The English rendition of the Dig-Darśinī-Ṭīkā on the fourth verse ~

(1) Editor’s footnote translated from the Bengali edition: At the end of the Dig-darśinī-ṭīkā of Verse Three, it was said:

“Among the limbs of bhakti, which are required for all devotees, I only pray to perform one special limb of bhakti: vandana, or expressing my adoration for Śrī Bhagavān. I do not pray for knowledge of Śrī Bhagavān’s opulence or anything else.”

Now, in this stanza, it has been said that the even the above-mentioned limbs of bhakti, such as śravaṇa, kīrtana, vandana and so forth, are also not desirable. The meaning is that, from the perspective of gradated excellence, the sphūrti of Śrī Bhagavān’s beautiful form within the heart (as revealed only in Vṛndāvana) is a superior sādhya.

(2) Previously, Śrī Satyavrata Muni resolved to perform sādhana of vaidhī-bhakti characterised by śravaṇa and so forth. However, in this stanza, even the above said vaidhī-sādhana is being discarded because it is devoid of the intense eagerness to serve Śrī Kṛṣṇa which eventually results in a sphūrti of His beautiful form. Śrī Satyavrata Muni has offered this special prayer through kīrtana-bhakti saturated by intense attachment and eagerness to serve (rāgānuga-bhakti) in order to bring about the sādhya of perpetually seeing such sphūrtis of Śrī Bhagavān’s beautiful form within the heart. This is because without the mercy of Śrī Bhagavān, such a sphūrti will never occur.

Annotation by Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja:

Verses 1.14 and 1.15 of Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa are presented herein:

vaikuṇṭhaṁ durlabhaṁ muktaiḥ

sāndrānanda-cid-ātmakam

niṣkāmā ye tu tad-bhakto

labhante sadya eva tat

Those who perform bhajana of Bhagavān Śrī Kṛṣṇa devoid of any personal motive (niṣkāma-bhaktas), immediately achieve the abode of Vaikuṇṭha. That abode of Vaikuṇṭha is the embodiment of concentrated happiness, and it is made of transcendental cognisance. In other words, it is the concentrated embodiment of brahma (absolute reality) in His aspect of transcendental consciousness. That abode of Vaikuṇṭha is rarely achieved even by liberated personalities. (The deep meaning here is that those who propound oneness with the Absolute and arrogantly regard themselves as liberated souls can never attain that abode.) (14)

tatra śrī-kṛṣṇa-pādābjasākṣāt-

sevā sukhaṁ sadā

bahudhā nubhavantas te

ramante dhik kṛtāmṛtam

In Vaikuṇṭha, the devotees, who are free from all hankering (niṣkāma-bhaktas), perpetually experience the variegated happiness of directly serving Śrī Kṛṣṇa’s lotus feet. By performing various pastimes with Him they become immersed in an ocean of bliss. The happiness resulting from Śrī Bhagavān’s service is the concentrated form of supreme bliss. Compared to this, the amṛta (the nectar of immortality) or the happiness of liberation seems extremely insignificant. (15)

(3) Annotation by Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja:

Verses 2.86 through 2.96 of Śrī Bṛhad-bhāgavatāmṛta’s Uttara-khaṇḍa are presented herein:

śrī pippalāyana uvāca

idaṁ mahat-padaṁ hitvā katham anyad yiyāsasi

kathaṁ vā bhramasi draṣṭuṁ dṛgbhyāṁ taṁ parameśvaram

The son of Ṛṣabhadeva, Śrī Pippalāyana Ṛṣi, said to Gopa-kumāra:

Why do you want to leave Tapoloka and go elsewhere?

The best of exalted yogīs, the unadulterated celibates reside here.

And why are you wandering to various places trying to see the Supreme Lord Śrī Kṛṣṇa, who is beyond the grasp of the eyes and other senses, with your eyes? (86)

samādhatsva manaḥ svīyaṁ tato drakṣyasi taṁ svataḥ

sarvatra bahir antaś ca sadā sākṣād iva sthitam

Fix your mind within meditation (samādhi) and you will naturally see Bhagavān. Although Svayam Bhagavān, the original Supreme Lord, resides everywhere, within and without, by the potency of samādhi you will always see Him as if He is directly present before you. (87)

paramātmā vāsudevaḥ sac-cid-ānanda-vigrahaḥ

nitāntaṁ śodhite citte sphuraty eṣa na cānyatāḥ

Vāsudeva is Paramātmā (the Supersoul), the presiding deity of the heart. He only reveals Himself in a heart that has been completely purified by viśuddha-sattva and nowhere else. In other words, because He is sat-citānanda vigraha – the embodiment of pure existence, cognisance and bliss – He does not manifest before the eyes and other senses. (In other words, it is not possible to comprehend Him with the external senses because He manifests of His own accord and is unlimited.) (88)

Śrī Gopa-kumāra could argue:

“Perceiving Śrī Bhagavān in the heart is only meditation. It cannot be considered the same as taking darśana of Him with one’s eyes. To see Him with my eyes, I must leave this Tapoloka and go elsewhere”

In response, Śrī Pippalāyana Ṛṣi speaks the following verse:

tadānīñ ca mano-vṛtty-antarābhāvāt su-sidhyati

cetasā khalu yat sākṣāc-cakṣuṣā darśanaṁ hareḥ

Furthermore, direct vision of Śrī Hari with one’s eyes (darśana) is in fact also accomplished by the mind alone. When Śrī Bhagavān reveals Himself within someone’s heart, their mind becomes completely absorbed in Him and they can think of nothing else. Consequently, they feel that they are perceiving Him directly with their eyes. (89)

In case someone argues:

“I agree with this, but it is more pleasurable to see Śrī Bhagavān with one’s eyes”

Then Śrī Pippalāyana Ṛṣi makes the following assertion:

manaḥ sukhe ’antar-bhavati sarvendriya sukhaṁ svataḥ

tad-vṛttiṣv api vāk-cakṣuḥ-śruty-ādīndriya-vṛttayaḥ

If joy arises in the mind, then it is not only the eyes that are pleased, rather all the senses become pleased. This is because the happiness of all the senses rests in the happiness of the mind. Moreover the actions of speech, eyes, ears and other senses rest in the actions of the mind. In other words, unless the mind grasps form, taste and other sense objects, the senses will fail to independently experience them. (90)

mano-vṛttiṁ vinā sarvendriyāṇāṁ vṛttayo ’phalāḥ

kṛtāpīhā’ kṛtaiva syād ātmany anulabdhitaḥ

Without the mind’s activity, the functions of all the senses are futile. Even if the senses do contact their respective objects of enjoyment, they have no effect. This is because the embodied soul cannot experience anything without the mind’s involvement. Therefore, actual darśana of Śrī Bhagavān occurs within the heart when its disposition is completely pure (viśuddha-citta-vṛtti viśeṣa). Direct darśana of Him with the eyes is not real darśana, because He is beyond the perception of the senses. (91)

Although this may be so, we hear that Śrī Dhruva and Śrī Prahlāda have seen Śrī Bhagavān with their eyes.

What was that?

In response, Śrī Pippalāyana Ṛṣi gives the following explanation:

kadācid bhakta-vātsalyād yāti ced dṛśyatāṁ dṛśoḥ

jñāna-draṣṭyaiva taj-jātam abhimānaḥ paraṁ dṛśoḥ

It is true that Śrī Bhagavān possesses qualities such as bhakta-vātsalya (affection for His devotees), and on occasion He may make Himself visible to someone’s external eyes, but such an incident is occasional and not a standard occurrence or rule. It is really their consciousness that enables this vision, not their physical eyes. [This is because the senses, being limited, cannot perceive something unlimited. Seeing Śrī Bhagavān with the eyes is of such repute because] When the living entity sees Śrī Bhagavān within the heart, which has become resplendent with viśuddha-sattva (supremely pure spiritual existence), he proudly assumes that he has seen Śrī Bhagavān with his eyes. In reality, however, he has not. (92)

tasya kāruṇya-śaktyā vā dṛśyo’stv api bahir-dṛśoḥ

tathāpi darśanānandaḥ sva-yonau jāyate hṛdi

[Someone may say that] By His mercy potency (kāruṇya-śakti), Śrī Bhagavān sometimes becomes visible to the living entity’s external eyes.

Since He possesses all potency, what is not possible for Him?

Although this may be so, the bliss of that darśana is found only in the heart or the mind. (93)

anantarañ ca tatraiva vilasan paryavasyati

mana eva mahāpātraṁ tat-sukha-grahaṇocitam

Even after Śrī Bhagavān disappears, the bliss of His darśana continues to play in one’s heart resulting in the experience of many further visions there. Although the eyes have seen the Lord, the vision culminates in the mind. Furthermore, because darśana of Bhagavān is achieved by the mind, which is the only receptacle for experiencing the happiness of that vision, it is of no use to attempt to see Him with one’s eyes. (94)

Someone may reason:

“The eyes and other external senses are limited, but the mind is also limited. Therefore, it is impossible for the mind to see the absolutely unrestricted form of Śrī Bhagavān.”

Śrī Pippalāyana Ṛṣi responds to this conclusion in the following verse:

tat-prasādodayād yāvat sukhaṁ vardheta mānasam

tāvad-vardhitum īśīta na cānyad bāhyam indriyam

Although the mind is limited, when it becomes pure or when one receives the mercy of Śrī Bhagavān, the happiness within the mind caused by His darśana increases more and more and the mind expands to accommodate the magnitude of that joy. Only the subtle mind can expand like this because it is not gross like the external senses. (95)

In other words, the purified mind is so subtle that it has the ability to become transparent and attain resemblance with the soul. Then the mind can perceive the form of Śrī Bhagavān. It is well known that knowledge of an object only arises when the mind perceives its form. This attribute is not applicable to the other senses, because they are external, gross and confined by material limitations.

Someone may further argue:

“It is agreed that vision of Śrī Bhagavān in the mind is superior to seeing Him with the eyes, but the supreme joy of requesting benedictions from Him and conversing with Him can only come when one sees Him with one’s eyes”

Śrī Pippalāyana Ṛṣi replies to this in the following verse:

antar-dhyānena dṛṣṭo’pi sākṣād-ḍṛṣṭa iva prabhuḥ

kṛpā-viśeṣaṁ tanute pramāṇaṁ tatra ‘padma-jaḥ’

When the mind becomes absorbed in uninterrupted meditation, and Śrī Bhagavān becomes visible within the heart, that vision is just like direct vision with the eyes. Only then, the all-potent Lord becomes pleased and bestows special mercy upon the jñānī-bhaktas in different ways, like granting them boons. The evidence of this is Śrī Bhagavān’s behaviour toward the first created being, the lotus-born Lord Brahmā himself. (96)

When Lord Brahmā desired to create the universe full of living beings, he first became absorbed in meditating on Śrī Bhagavān. When he attained the final stage of meditation, samādhi, the Lord granted him darśana. Beholding Him in the ecstasy of his trance, Lord Brahmā offered prostrated obeisances.

Śrī Bhagavān personally caught hold of his hand and said:

“I am pleased with your austerity; ask for a benediction.”

When Brahmā then requested a boon, he directly heard the catuḥ-śloki, or four original verses of Śrīmad-Bhāgavatam, from Śrī Bhagavān. This incident shows that after beholding Śrī Bhagavān in the state of samādhi, one experiences His most compassionate blessings like Him revealing His form to the devotee, granting benedictions, conversing with the devotee, touching the devotee, and so forth. For detailed information on this, one may deliberate on Śrīmad-Bhāgavatam Canto Two, Chapter Nine and Canto Three, Chapter Eight.

(4) Editor’s footnote: In Verse Six however, Śrīla Sanātana Gosvāmī sites further examples from his Śrī Bṛhad-bhāgavatāmṛta to prove that the superiority of darśana within the mind only applies to jñānī-bhaktas. In relation to śuddha-bhaktas or premī-bhaktas, the conclusion is that darśana of Bhagavān with one’s spiritually perfected senses is superior to darśana within the mind

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