Śrī Dāmodarāṣṭakam --- Verse Seven
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
kuverātmajau baddha-mūrtyaiva yadvat
tvayā mocitau bhakti-bhājau kṛtau ca
tathā prema-bhaktiṁ svakāṁ me prayaccha
na mokṣe graho me ’sti dāmodareha
SYNONYMS
kuvera-ātmajau – the two sons of Kuvera (Nalakūvara and Maṇigrīva); baddha-mūrtyā – by the divine form (śrī vigraha) which was bound; eva – certainly; yadvat – just as; tvayā – by You; mocitau – delivered both of them [from the species of tree as well as from bondage to the cycle of birth and death]; bhakti-bhājau – both recipients of bhakti; kṛtau – made them both; ca – and; tathā – similarly; prema-bhaktim – loving devotion; svakām – His own; me – upon me; prayaccha – please profusely bestow; na mokṣe – not for liberation; grahaḥ – yearning; me – for me; asti – there is; dāmodara – O bhakta-vatsala Dāmodara; iha – only for this.
TRANSLATION
O Dāmodara, even though You were bound with a rope to the grinding mortar by Your mother, You set the two sons of Kuvera, Nalakūvara and Maṇigrīva, free (from Śrī Nārada’s curse that they live as twin arjuna trees), and enabled them to become recipients of the highest possible attainment – bhakti. In the same way, please profusely bestow upon me prema-bhakti for You. I long for this alone; I do not want any other kind of liberation.
Dig-darśinī-ṭīkā
itthaṁ prema-viśeṣeṇa paramotkaṇṭhayā saha sākṣād-darśanaṁ prārthya tata eva sadyo jāta-prema-bhakti-viśeṣeṇa tasya parama-daurlabhyaṁ manyamānas tatra ca paramopāya-bhūtāṁ prema-bhaktim abhijñāya. yadvā, sakṛd-darśane mano’tṛptiṁ viraha-duḥkhottaratāñcāśaṅkya sadā tad-vaśī-karaṇāya prema-bhaktim evaikam upāyam abhijñāya. tatra ca paramāparādhino mama kathaṁ sā sambhavet ity āśaṅkya śrī-bhagavad-vātsalya-mahimnā cāsambhāvyam api sarvam eva sambhaved iti niścitya, mokṣa-tyāgena prema-bhaktim eva prārthayate – kuvereti.
baddhayā gopyā pāśairudūkhale śṛṅkhalitayā mūrtyā śrī-vigraheṇaiveti, tayormadhye svayaṁ praveśāt parama-sundara-līlādi-viśiṣṭasya bhagavataḥ sākṣād-darśana-śparśanādikaṁ sūcitaṁ. [kuverātmajau] mocitau śrī-nārada-śāpāt saṁsārācca. na kevalaṁ tāvadeva, parama-bhaktiśca tābhyāṁ dattetyāha – [bhakti-bhājau] bhaktiṁ bhajataḥ parama-sādhyatvenāśrayataḥ na kathañcidapi tyajata iti tathā tau. evañca prema-bhaktireva dattetyabhipretaṁ.
tathā ca śrī-bhagavad-vacanaṁ (Śrīmad-Bhāgavatam 10.10.42) – “sañjāto mayi bhāvo vāmīpsitaḥ paramo ’bhavaḥ” – iti. asyārthaḥ – vāṁ yuvayorīpsito ’pekṣitaḥ, paramo bhāvaḥ premā, mayi samyagjāta eva. na bhavaḥ punar-janma saṁsāra-duḥkhaṁ vā yasmāt sa iti. he dāmodara! tathā tadvat svakaṁ tvac-caraṇāravindaikāśrayāṁ etad rūpaika-viṣayāṁ vā [prema-bhaktiṁ] me mahyaṁ, prakarṣeṇa yaccha dehi.
nanu kim atrāgraheṇa? kuberātmajavan-mokṣo ’pi gṛhyatāṁ, anyathā janma-maraṇādi-saṁsārāpatteḥ. tatrāha – neti. iha asyāṁ prema-bhaktāveva, mama graha āgraho ’sti na ca mokṣe graho ’sti.
ayam arthaḥ – prema-bhaktyā saṁsāra-dhvaṁso bhavati cettarhi bhavatu nāma, na syāccet tarhi māstu nāma. tatra mamāpekṣā nāstīti. atra gūḍho ’yaṁ bhāvaḥ – cintāmanau karasthe, sarvameva svayaṁ setsyati; kiṁ tad-eka-mātra-tuccha-dravya-grahaṇeneti.
yad-vā, he dāmodara! svakām prema-bhaktiṁ prayacchetyevaṁ pāśa-baddhodara-bhagavad-viṣayaka-prema-bhakti-prārthanayā nityam udare pāśa- bandhanāgrahamāśaṅkyāha – mokṣe pāśa-bandhanāt tava mocane mamāgraho nāsti kiṁ? kākvā asty-evety-arthaḥ. kintu iha asminneva rūpe svakām asādhāraṇāṁ prema-bhaktiṁ prayaccheti.
yadvā, iha vṛndāvane prema-bhaktiṁ prayacchetyanvayaḥ. tataśca tatraiva tasyāḥ sukha-viśeṣāvirbhāvakatvāt prādurbhāva-viśeṣāc-ca tathā tasya sākṣād-darśana-viśeṣākāratvācca tathā tatraiva tad-vihāri-śrī-bhagavad-didṛkṣā-viśeṣācca tatra sadā nivāso ’pi prārthitaḥ ity ūhyaṁ. anyacca pūrvavadeva.
iti śrī-dāmodarāṣṭake saptama-śloke śrī-sanātana gosvāmi-kṛtā dig-darśinī-nāmnī ṭīkā samāptā.
~ Thus ends the Dig-Darśinī ṭīkā on the seventh verse ~
Dig-darśinī-ṭīkā Bhāvanuvāda
In the previous verse Śrī Satyavrata Muni prayed for direct darśana of Śrī Bhagavān with great eagerness because he was overcome by a special kind of prema (prema-viśeṣa). However, due to the extraordinary longing in his prayers, a form of prema-bhakti instantly awakened [indicating the sprout of prema, or the stage of bhāva-bhakti], causing him to realise that such direct darśana is only rarely accomplished. Therefore, having determined that prema-bhakti is certainly the only means to attain that darśana, he now prays to Śrī Bhagavān with the hope of attaining prema-bhakti.
Alternatively, the sage fears that his mind will not be satiated after having Śrī Bhagavān’s darśana only once and at the same time he dreads the agony of separation from Śrī Bhagavān when he will not be able to see Him the very next moment. He therefore prays to attain prema-bhakti, having ascertained that prema-bhakti is the sole means of capturing the Lord forever.
Despite this conclusion, he still felt apprehensive:
“How can such a severe offender like me attain the most rare treasure of prema-bhakti?”
However, he was comforted when he remembered Śrī Bhagavān’s glorious quality of bhakta-vātsalya, by which Śrī Bhagavān makes the impossible possible. With this conviction he rejected all varieties of mokṣa, and now, in this verse beginning with kuverātmajau, he exclusively prays for prema-bhakti.
With the words baddha-mūrtyaiva the sage says:
“Despite exhibiting the exceptional characteristic of allowing Śrī Yaśodā Gopī to bind You to a grinding mortar with rope, in Your divine form (śrī vigraha) of Śrī Dāmodara, [in other words, even in this exceptional form in which You are Yourself bound] You delivered the two sons of Kuvera from their bondage.”
This statement reveals the incomparable fortune of the twin Arjuna trees who were able to see and touch Śrī Kṛṣṇa personally while He enacted His supremely enchanting pastimes.
Śrī Kṛṣṇa had pulled the grinding mortar behind Him and crawled between the two trees. Although He was Himself in a state of being bound, He liberated (mocitau) the two sons of Kuvera, Nalakūvara and Maṇigrīva. But He did not just free them from Śrī Nārada’s curse and liberate them from material existence, He also gave both of them prema-bhakti for Him.
If someone is addressed by the phrase bhaktiṁ-bhājataḥ (recipients of bhakti), it is understood that they have taken irrevocable shelter of bhakti as the ultimate goal and they will never neglect bhakti in any way. Therefore, when the sage says, “bhakti bhājau kṛtau ca – You made (kṛtau) both of them so dedicated to bhakti,” he is clearly indicating that Śrī Bhagavān granted them prema-bhakti.
In this regard, a statement found in Śrīmad-Bhāgavatam (10.10.42), spoken to Nalakūvara and Maṇigrīva by Śrī Bhagavān Himself is evidence of this:
sañjāto mayi bhāvo vāmīpsitaḥ paramo ’bhavaḥ...”
The prema for Me that you both greatly desired has now fully arisen within your hearts. Because of this prema, you will never again become trapped in material existence.
[Śrīla Sanātana Gosvāmī explains this verse as follows:] Śrī Bhagavān is saying, “O Nalakūvara and Maṇigrīva, the prema (parama-bhāvaḥ) for Me (mayi) that the two of you (vām) desired (īpsitaḥ) has now fully arisen (sañjāto) in you. Therefore, you will no longer have to suffer the pain of repeated birth and death in material existence (abhavaḥ).”
Śrī Satyavrata Muni prays:
“O Dāmodara, [just as You granted prema-bhakti to the two sons of Kuvera without any cause] similarly, please profusely bestow upon me prema-bhakti for You which is characterised by taking absolute shelter of Your lotus feet.”
Or:
“Please grant me prema-bhakti for Your beautiful form as a small child who is bound by Your mother’s rope.”
If Śrī Kṛṣṇa asks:
“Why are you insisting on prema-bhakti to the exclusion of everything else? Why will you not accept liberation (mokṣa) as well, just as the two sons of Kuvera did?
Otherwise, you have to repeatedly suffer miseries like birth and death within material existence.”
Then in reply to this, Śrī Satyavrata Muni explains:
“I only insist on attaining this prema-bhakti; I do not want to accept mokṣa.”
The meaning of Śrī Satyavrata Muni’s words is:
“If my repeated birth and death within material existence is destroyed by prema-bhakti, then let it be destroyed. And if it is not, then I do not care. I have no expectation either way.”
The sage’s deep mood is understood by a simple example: If someone obtains a wish-fulfilling cintāmaṇi gem, then he will easily attain everything else.
Therefore, in the presence of prema-bhakti, what is the use of accepting a single insignificant boon like mokṣa?
These words of the sage may also be understood in another way. He prays:
“O Dāmodara, please grant me prema-bhakti specifically to You (svakām).”
Here, by addressing his Lord as Dāmodara, the sage prays for prema-bhakti that is specifically related to the form of Bhagavān whose belly is bound by rope. It is possible to interpret this to mean that the sage selfishly wants Śrī Bhagavān’s waist to remain uncomfortably bound by rope forever. Fearing his prayer may be misunderstood in this way, he says:
“na mokṣe graho me ’sti
Do You think that I want you to remain tied, that I do not want You to be released from the bondage of Your mother’s rope?”
Overwhelmed with regret, the sage says:
“I am certainly concerned for You. However, kindly grant me that uncommon prema-bhakti, which I fervently cherish, in relation to Your exceptional form as Dāmodara, who is bound by the prema of Mother Yaśodā.”
[Śrīla Sanātana Gosvāmī reveals yet another meaning of this verse:] One can also interpret the word iha (in this) to mean “here in Vṛndāvana”. By this interpretation, it is understood that the sage prays, “Please grant me prema-bhakti in Vṛndāvana.”
Accordingly, the special joy of prema-bhakti only appears in Śrī Vṛndāvana. Because such prema-bhakti manifests predominantly in Śrī Vṛndāvana, the sage prays to see the bound form of Śrī Bhagavān there. This special form of Śrī Bhagavān when He is bound up can only be seen there. So in order to see this form directly, and also because of his extraordinary desire to see Vṛndāvana-bihārī [Śrī Bhagavān as He who blissfully enjoys in Vṛndāvana in His three-fold bending form], the sage is praying to reside in Śrī Vṛndāvana forever. All this is indirectly conveyed through the word iha. The other portions of this verse are not affected by this and should be understood according to the explanation already given.
~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the seventh verse ~
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