Śrī Dāmodarāṣṭakam --- Verse Eight
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
namas te ’stu dāmne sphurad dīpti-dhāmne
tvadīyodarāyātha viśvasya dhāmne
namo rādhikāyai tvadīya-priyāyai
namo ’nanta--līlāya devāya tubhyam
SYNONYMS
namaḥ – respectful obeisance; te – Your; astu – let it be so; dāmne – to the celebrated rope binding Your belly; sphurat – splendorous; dīpti-dhāmne – an abode of spiritual effulgence; tvadīya-udarāya – unto Your belly; atha – furthermore; viśvasya – of the entire universe [of moving and non-moving entities]; dhāmne – to the support; namaḥ – I bow down; rādhikāyai – unto Śrīmatī Rādhikā; tvadīya-priyāyai – unto Your most beloved; namaḥ – respectful obeisance; ananta--līlāya – to Your unlimited pastimes; devāya – to the divine Lord; tubhyam – to You.
TRANSLATION
O Dāmodara, I offer my respectful obeisances to the celebrated rope binding Your belly, for it is an abode of brilliant effulgence. I offer my respectful obeisances to Your belly, which supports the entire universe of moving and non-moving entities. I offer my respectful obeisances again and again to Śrīmatī Rādhikā, Your most beloved, and I offer my respectful obeisances to You, my divine Lord who performs unlimited transcendental pastimes.
Dig-darśinī-ṭīkā
evaṁ stutiṁ samāpayan sva-prārthita-siddhaye bhakti-viśeṣeṇa vā tadīyāsādhāraṇa-parikarāvayava-parivārādīn api pratyekaṁ pṛthak praṇamati – namaste ’stviti. te tava, dāmne udara-bandhana-mahāpāśāya namo ’stu. katham bhūtāya? sphurantyā dīptestejaso dhāmne āśrayāya. evaṁ tasyāpi brahma-ghana-rūpatābhipretā.
athānantaraṁ tvadīyāya udarāya namo ’stu. pāśa-bandhane tenaiva saundaryādervātsalya-līlādeśca viśeṣataḥ prakāśanāt. katham bhūtāya? viśvasya carācara-prapañca-jātasya, dhāmne ādhārāya. tata eva caturdaśa-bhuvanātmaka-kamalotpatteḥ. tatraiva ca mātaraṁ prati vāra-dvayaṁ viśva-rūpa-pradarśanāditi dik. evam udara-bandhanena viśvasyāpi bandhanāpatteḥ. śrī-yaśodayā viśvam api vaśī-kṛtam iti dhvanitaṁ.
tathā īśasya bandhanāsambhave ’pi bandhana-svīkāreṇa bhakta-vātsalya-viśeṣas tathā bandhanena prapañcāsaṅkocāvasthityādi-samāveśasya tarkāgocaratvat aiśvarya-viśeṣaśca dhvanita iti dik.
dāma-namaskārānantaram udara-namaskāraścodaropari-dāmno varttamānatvāt, yathottaram utkarṣa-vivakṣayā vā.
idānīṁ tadīya priyatama-jana-kṛpayaiva vāñchitaṁ vāñchātītam api sarvam eva su-siddhyed ityāśayena bhagavatīṁ śrī-rādhāṁ praṇamati nama iti. tathā ca sarvā eva gopikā upalakṣyante, kimvā tāsu mukhyata-mātra saivaikoktā. rādhiketi sarvadaiva śrī-bhagavad-ārādhana-viśeṣādanvartha-saṅjñā. ataeva tvadīya-priyeti.
yad-vā – rādhiketi rūḍhi-saṅjñā. tataścārādhanādy-anapekṣayā sā nitya-priyaiveti. tatra ca tvadīyā api sarve janāḥ priyāstvatprītyā yasyāḥ kimuta vaktavyaṁ tvamiti. evaṁ tasyās-tasmin prema-viśeṣaḥ sūcitaḥ. tasyai namaḥ, yadvā, tvat-priyāyai iti tataś-ca yasya tvam priyo ’si so’pi jagad-vandyaḥ syāt. eṣā ca tavaiva priyā atas-tasyai namo’stu.
tataśca tayā saha rāsa-krīḍādikaṁ parama-stutitvenānte varṇayitum icchan tac ca parama-gopyatvenānabhivyañjayan – ‘madhureṇa samāpayediti’ nyāyena kiñcideva saṅketenoddiśan praṇamati.
devāya lokottarāyeti. līlānām api lokottaratābhipretā. yadvā, śrī-rādhikayā saha nirantara-kṛīḍāparāya, ataevānanta-līlāya tubhyaṁ nama iti. evaṁ gokula-viṣayikā sarvāpi līloddiṣṭā, tasmai ca nama iti. bhāva ityeṣā dik.
iti śrī-dāmodarāṣṭake aṣtama-śloke śrī-sanātana gosvāmi-kṛtā dig-darśinī-nāmnī ṭīkā samāptā
~ Thus ends the Dig-Darśinī ṭīkā on the eighth verse ~
Dig-darśinī-ṭīkā Bhāvanuvāda
Now, in this verse beginning with namas te ’stu, Śrī Satyavrata Muni concludes his prayers. Either for the purpose of attaining his cherished goal, or else due to the exuberance of the uncommonly excellent form of bhakti that has arisen in his heart, he offers separate respectful obeisances to the extraordinary rope binding Śrī Bhagavān’s waist, to His bodily limbs and to His associates.(1)
The sage says:
“I offer my respectful obeisances to the wondrous rope binding Your waist.”
What is that rope like?
Considering this question, he adds:
“It is the abode or refuge of all splendid effulgence.”
Here, he intends to establish that [due to being replete with unlimited effulgence] this extraordinary rope consists of the very nature of concentrated brahma.
The sage continues:
“Next, I offer my obeisances to Your belly because Your beauty and Your vātsalya-līlā only manifest in matchless magnificence when Your belly is bound by rope in this way.”
What is Your belly like?
The sage says:
“Your belly is the basis of the entire universe consisting of all created beings both moving and non-moving. In fact, the lotus of the fourteen planetary systems arose from the lotus-like navel in the centre of Your belly.”
Furthermore, on two occasions, Śrī Kṛṣṇa showed His mother, Śrī Yaśodā-devī, His viśva-rūpa, or universal form (2), while enacting His childhood pastimes in Vṛndāvana. It is therefore clearly understood that simply by binding Śrī Kṛṣṇa’s belly, the entire universe becomes bound. In other words, the sage declares that by binding Śrī Kṛṣṇa, Śrī Yaśodā-devī had in fact brought the entire cosmos under her control.
Furthermore it is impossible to bind the all-pervading unlimited Lord, but He allowed Himself to be bound, thereby displaying His bhakta-vātsalya, or His exceptional affection for His devotees. By logic, it cannot be understood how all the unlimited universes are encompassed within Śrī Kṛṣṇa’s belly, yet even this wonderful belly of His was bound! Thus, the sage implies here that by allowing Himself to be bound, and thereby allowing all the universes to be bound – a pastime completely beyond all logical considerations – Śrī Bhagavān displayed His unparalleled opulence and grandeur (aiśvarya).
After the sage offers obeisances to the rope, He next offers obeisances to the Lord’s belly, thus implying that the rope is resting there. Also, it is implied that he is offering obeisances in order of increasing superiority.
At this point, the sage understands that only by the mercy of Śrī Bhagavān’s loved ones can he attain his cherished goal and that which he cannot even conceive of. With this understanding, he offers obeisances to Śrī Bhagavān’s most beloved, bhagavatī Śrīmatī Rādhikā, by the words namo rādhikāyai. In fact, by offering obeisances to Śrī Rādhikā, the sage actually conveys his obeisances to all the gopīs. Or, a different understanding is that the sage is offering his praṇāma to Śrīmatī Rādhikā alone because he regards Her as the foremost of all the gopīs.
[Śrīla Sanātana Gosvāmī now sheds light on why the sage uses the word rādhikā:] Śrī Rādhā is constantly immersed in Śrī Bhagavān’s worship (ārādhanā). That is, She is forever rapt in arousing His pleasure. It is through this word alone, ārādhanā, that one can understand the profound meaning of Śrī Rādhikā’s name. Therefore, the sage says to Śrī Kṛṣṇa:
“Śrī Rādhikā is tvadīya-priyāyai – Your most beloved.”
Alternatively, “Rādhikā” can be understood by its conventional sense without any consideration of etymology. In that case, it is understood that the sage says:
“Even without considering Her worship (ārādhanā) of You, She is simply Your nitya-priyā (eternal beloved).”
Furthermore, the sage says:
“Due to the love that all Your devotees (tvadīya) have for You, they are very dear to Her, so what can be said about how dear You must be to Her!?
In other words, You are Her Nitya-priya (eternal beloved).”
In this way, the sage is proclaiming Śrīmatī Rādhikā’s exceptional love for Śrī Kṛṣṇa.
His words can be understood in two ways: “I offer my respectful obeisances to You, the beloved of Rādhikā.” Or, “I offer my obeisances to Your most beloved, Śrī Rādhikā. Whoever loves You is worthy of adoration by the whole universe. Therefore, since Śrī Rādhikā is Your most beloved, I offer my most respectful obeisances to Her.”
At the end of his prayers, he wanted to describe Śrīmatī Rādhikā’s pastimes with Śrī Kṛṣṇa, such as rāsa-līlā, which are most worshipful. However, recognising that such pastimes are extremely confidential, he did not describe them explicitly.(3) Instead, according to the popular adage “madhureṇa samāpayet – all should conclude sweetly,” he submitted his obeisances to madhura rasa through a slight hint, with the words namo ’nanta līlāya.
Next, Śrī Satyavrata Muni says “devāya – I offer my respectful obeisances to the playful divinity or to He who is supra-mundane – Śrī Bhagavān.” By mentioning Śrī Dāmodara-Kṛṣṇa’s divinity, the sage implies that all of Śrī Kṛṣṇa’s pastimes are similarly aprākṛta (transcendental).
Otherwise, [since the word deva is derived from div, “he who is ever rejoicing in playful sports”] the sage says, “O Deva, because You are eternally engaged in playful pastimes with Śrī Rādhikā, I offer my obeisances to You, the performer of unlimited pastimes (ananta-līlā).”
Here the word ananta-līlā certainly refers to all of Śrī Bhagavān’s pastimes in Gokula as well. Thus, yet another meaning of the sage’s words is illuminated: “I offer my respectful obeisances to each and every one of Your transcendental pastimes.”
~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the eighth verse ~
(1) Editor’s footnote: Śrīla Sanātana Gosvāmī has indicated these three (the rope binding Śrī Kṛṣṇa, His limbs and His associates) with the words parikara, avayava, and parivāra, respectively.
(2) Editor’s footnote: See Śrīmad Bhāgavatam 10.7.35–6 and 10.8.37–9.
(3) Annotation by Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja:
Generally, the statement namo ’nanta -līlāya is understood to mean “I offer my obeisances exclusively to ananta-līla Bhagavān – that Śrī Kṛṣṇa whose pastimes have no end.” However, directing his attention towards Śrī Satyavrata Muni’s inner intention, and driven by his own personal bhāva, Śrīla Sanātana Gosvāmī has revealed a confidential meaning of the above phrase. He explains that the sage is actually offering his obeisances directly to Śrī Rāsa-līlā.
The word ananta means “that which has no limit, or end”, or in other words, “eternal, unending, or innumerable.” According to Sanskrit grammar, the word līlāya is the singular fourth case of the word līla because it is conjunct with namaḥ. The syllable lī means “to embrace”, and la means “to accept”. Thus with the word līla, it is understood that the sage is saying, “I offer my obeisances to Rāsa-līlā and other pastimes in which Śrī Kṛṣṇa accepts the gopīs’ embraces.”
Therefore, in his above explanation, Śrīla Sanātana Gosvāmī explains that ananta-līlāya also refers to all of Śrī Bhagavān’s pastimes in Gokula, and thus it is understood that the sage is offering his obeisances to all of Śrī Bhagavān’s pastimes. In this way, Śrīla Sanātana Gosvāmī has also made meaningful his own statement, “madhureṇa samāpayet – all should end sweetly.”
Here, one more point must be carefully noted. In this final verse of Dāmodarāṣṭakam, Śrīla Sanātana Gosvāmīpāda is informing that although Śrī Kṛṣṇa’s pastimes such as Rāsa-līlā are the most exalted of all His līlās, they are highly confidential and therefore not to be described directly. For this reason, Śrī Satyavrata Muni has offered his obeisances to such pastimes by just hinting at them. By this it is clearly understood that it is completely improper to hear and sing rāsa-līlā here and there, wherever and whenever one pleases. Moreover, if on the pretence of eradicating their lust, unqualified persons contemplate or imitate rāsa-līlā, even if only within their minds, they will commit the offence of diminishing its honour and sanctity and will surely become degraded. Then, like the immature prākṛta-sahajiyās, they will become lusty and attached to a sensuous lifestyle.
In order to determine whether a person who desires to hear and sing Rāsa-līlā has the proper motive and eligibility, one must carefully study what has been explained at the end of the description of rāsa-līlā itself found in Śrīmad-Bhāgavatam:
naitat samācarej jātu
manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād
yathārudro ’bdhi-jaṁ viṣam
(Śrīmad-Bhāgavatam 10.33.30)
Those who are not īśvaras, who are powerless and helplessly controlled by the laws of karma, should never imitate the Lord’s pastimes even within their minds. Like a person who foolishly imitates Lord Śiva by drinking poison generated from the churning of the ocean, they will certainly be destroyed.
This means that if a person is not truly qualified and competent, he should never contemplate, perform or imitate Rāsa-līlā even within his mind.
For example, when the demigods and demons were churning the ocean of milk and poison rose to its surface, only lord Śiva himself was capable of consuming that poison.”
So, if an ineligible person pretends to be extremely qualified and hears and sings Rāsa-līlā which will act just like poison for him, he will immediately die. That is, he will surely become entangled in the deadly grip of worldly life.
Since rāsa-līlā is the crown jewel of all of Śrī Bhagavān’s pastimes, the fruit of hearing about it, singing it and remembering it is the crest jewel of all attainments. Therefore, those who are eligible to devotedly honour it must undoubtedly be the crest jewels of all exalted devotees. Someone who is diseased at heart, who is lusty and unqualified, should not, in any way, indulge in discussing Rāsa-līlā. For example, in order to dispel nescience it is compulsory to attain complete knowledge by seeking the highest education in a university. A kindergarten student, however, will not be allowed admission directly into the highest level of study. Similarly, it is inappropriate to impart the foremost transcendental teaching – the description of Rāsa-līlā – to an ignorant person who is attached to gratifying his senses.
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
namas te ’stu dāmne sphurad dīpti-dhāmne
tvadīyodarāyātha viśvasya dhāmne
namo rādhikāyai tvadīya-priyāyai
namo ’nanta--līlāya devāya tubhyam
SYNONYMS
namaḥ – respectful obeisance; te – Your; astu – let it be so; dāmne – to the celebrated rope binding Your belly; sphurat – splendorous; dīpti-dhāmne – an abode of spiritual effulgence; tvadīya-udarāya – unto Your belly; atha – furthermore; viśvasya – of the entire universe [of moving and non-moving entities]; dhāmne – to the support; namaḥ – I bow down; rādhikāyai – unto Śrīmatī Rādhikā; tvadīya-priyāyai – unto Your most beloved; namaḥ – respectful obeisance; ananta--līlāya – to Your unlimited pastimes; devāya – to the divine Lord; tubhyam – to You.
TRANSLATION
O Dāmodara, I offer my respectful obeisances to the celebrated rope binding Your belly, for it is an abode of brilliant effulgence. I offer my respectful obeisances to Your belly, which supports the entire universe of moving and non-moving entities. I offer my respectful obeisances again and again to Śrīmatī Rādhikā, Your most beloved, and I offer my respectful obeisances to You, my divine Lord who performs unlimited transcendental pastimes.
Dig-darśinī-ṭīkā
evaṁ stutiṁ samāpayan sva-prārthita-siddhaye bhakti-viśeṣeṇa vā tadīyāsādhāraṇa-parikarāvayava-parivārādīn api pratyekaṁ pṛthak praṇamati – namaste ’stviti. te tava, dāmne udara-bandhana-mahāpāśāya namo ’stu. katham bhūtāya? sphurantyā dīptestejaso dhāmne āśrayāya. evaṁ tasyāpi brahma-ghana-rūpatābhipretā.
athānantaraṁ tvadīyāya udarāya namo ’stu. pāśa-bandhane tenaiva saundaryādervātsalya-līlādeśca viśeṣataḥ prakāśanāt. katham bhūtāya? viśvasya carācara-prapañca-jātasya, dhāmne ādhārāya. tata eva caturdaśa-bhuvanātmaka-kamalotpatteḥ. tatraiva ca mātaraṁ prati vāra-dvayaṁ viśva-rūpa-pradarśanāditi dik. evam udara-bandhanena viśvasyāpi bandhanāpatteḥ. śrī-yaśodayā viśvam api vaśī-kṛtam iti dhvanitaṁ.
tathā īśasya bandhanāsambhave ’pi bandhana-svīkāreṇa bhakta-vātsalya-viśeṣas tathā bandhanena prapañcāsaṅkocāvasthityādi-samāveśasya tarkāgocaratvat aiśvarya-viśeṣaśca dhvanita iti dik.
dāma-namaskārānantaram udara-namaskāraścodaropari-dāmno varttamānatvāt, yathottaram utkarṣa-vivakṣayā vā.
idānīṁ tadīya priyatama-jana-kṛpayaiva vāñchitaṁ vāñchātītam api sarvam eva su-siddhyed ityāśayena bhagavatīṁ śrī-rādhāṁ praṇamati nama iti. tathā ca sarvā eva gopikā upalakṣyante, kimvā tāsu mukhyata-mātra saivaikoktā. rādhiketi sarvadaiva śrī-bhagavad-ārādhana-viśeṣādanvartha-saṅjñā. ataeva tvadīya-priyeti.
yad-vā – rādhiketi rūḍhi-saṅjñā. tataścārādhanādy-anapekṣayā sā nitya-priyaiveti. tatra ca tvadīyā api sarve janāḥ priyāstvatprītyā yasyāḥ kimuta vaktavyaṁ tvamiti. evaṁ tasyās-tasmin prema-viśeṣaḥ sūcitaḥ. tasyai namaḥ, yadvā, tvat-priyāyai iti tataś-ca yasya tvam priyo ’si so’pi jagad-vandyaḥ syāt. eṣā ca tavaiva priyā atas-tasyai namo’stu.
tataśca tayā saha rāsa-krīḍādikaṁ parama-stutitvenānte varṇayitum icchan tac ca parama-gopyatvenānabhivyañjayan – ‘madhureṇa samāpayediti’ nyāyena kiñcideva saṅketenoddiśan praṇamati.
devāya lokottarāyeti. līlānām api lokottaratābhipretā. yadvā, śrī-rādhikayā saha nirantara-kṛīḍāparāya, ataevānanta-līlāya tubhyaṁ nama iti. evaṁ gokula-viṣayikā sarvāpi līloddiṣṭā, tasmai ca nama iti. bhāva ityeṣā dik.
iti śrī-dāmodarāṣṭake aṣtama-śloke śrī-sanātana gosvāmi-kṛtā dig-darśinī-nāmnī ṭīkā samāptā
~ Thus ends the Dig-Darśinī ṭīkā on the eighth verse ~
Dig-darśinī-ṭīkā Bhāvanuvāda
Now, in this verse beginning with namas te ’stu, Śrī Satyavrata Muni concludes his prayers. Either for the purpose of attaining his cherished goal, or else due to the exuberance of the uncommonly excellent form of bhakti that has arisen in his heart, he offers separate respectful obeisances to the extraordinary rope binding Śrī Bhagavān’s waist, to His bodily limbs and to His associates.(1)
The sage says:
“I offer my respectful obeisances to the wondrous rope binding Your waist.”
What is that rope like?
Considering this question, he adds:
“It is the abode or refuge of all splendid effulgence.”
Here, he intends to establish that [due to being replete with unlimited effulgence] this extraordinary rope consists of the very nature of concentrated brahma.
The sage continues:
“Next, I offer my obeisances to Your belly because Your beauty and Your vātsalya-līlā only manifest in matchless magnificence when Your belly is bound by rope in this way.”
What is Your belly like?
The sage says:
“Your belly is the basis of the entire universe consisting of all created beings both moving and non-moving. In fact, the lotus of the fourteen planetary systems arose from the lotus-like navel in the centre of Your belly.”
Furthermore, on two occasions, Śrī Kṛṣṇa showed His mother, Śrī Yaśodā-devī, His viśva-rūpa, or universal form (2), while enacting His childhood pastimes in Vṛndāvana. It is therefore clearly understood that simply by binding Śrī Kṛṣṇa’s belly, the entire universe becomes bound. In other words, the sage declares that by binding Śrī Kṛṣṇa, Śrī Yaśodā-devī had in fact brought the entire cosmos under her control.
Furthermore it is impossible to bind the all-pervading unlimited Lord, but He allowed Himself to be bound, thereby displaying His bhakta-vātsalya, or His exceptional affection for His devotees. By logic, it cannot be understood how all the unlimited universes are encompassed within Śrī Kṛṣṇa’s belly, yet even this wonderful belly of His was bound! Thus, the sage implies here that by allowing Himself to be bound, and thereby allowing all the universes to be bound – a pastime completely beyond all logical considerations – Śrī Bhagavān displayed His unparalleled opulence and grandeur (aiśvarya).
After the sage offers obeisances to the rope, He next offers obeisances to the Lord’s belly, thus implying that the rope is resting there. Also, it is implied that he is offering obeisances in order of increasing superiority.
At this point, the sage understands that only by the mercy of Śrī Bhagavān’s loved ones can he attain his cherished goal and that which he cannot even conceive of. With this understanding, he offers obeisances to Śrī Bhagavān’s most beloved, bhagavatī Śrīmatī Rādhikā, by the words namo rādhikāyai. In fact, by offering obeisances to Śrī Rādhikā, the sage actually conveys his obeisances to all the gopīs. Or, a different understanding is that the sage is offering his praṇāma to Śrīmatī Rādhikā alone because he regards Her as the foremost of all the gopīs.
[Śrīla Sanātana Gosvāmī now sheds light on why the sage uses the word rādhikā:] Śrī Rādhā is constantly immersed in Śrī Bhagavān’s worship (ārādhanā). That is, She is forever rapt in arousing His pleasure. It is through this word alone, ārādhanā, that one can understand the profound meaning of Śrī Rādhikā’s name. Therefore, the sage says to Śrī Kṛṣṇa:
“Śrī Rādhikā is tvadīya-priyāyai – Your most beloved.”
Alternatively, “Rādhikā” can be understood by its conventional sense without any consideration of etymology. In that case, it is understood that the sage says:
“Even without considering Her worship (ārādhanā) of You, She is simply Your nitya-priyā (eternal beloved).”
Furthermore, the sage says:
“Due to the love that all Your devotees (tvadīya) have for You, they are very dear to Her, so what can be said about how dear You must be to Her!?
In other words, You are Her Nitya-priya (eternal beloved).”
In this way, the sage is proclaiming Śrīmatī Rādhikā’s exceptional love for Śrī Kṛṣṇa.
His words can be understood in two ways: “I offer my respectful obeisances to You, the beloved of Rādhikā.” Or, “I offer my obeisances to Your most beloved, Śrī Rādhikā. Whoever loves You is worthy of adoration by the whole universe. Therefore, since Śrī Rādhikā is Your most beloved, I offer my most respectful obeisances to Her.”
At the end of his prayers, he wanted to describe Śrīmatī Rādhikā’s pastimes with Śrī Kṛṣṇa, such as rāsa-līlā, which are most worshipful. However, recognising that such pastimes are extremely confidential, he did not describe them explicitly.(3) Instead, according to the popular adage “madhureṇa samāpayet – all should conclude sweetly,” he submitted his obeisances to madhura rasa through a slight hint, with the words namo ’nanta līlāya.
Next, Śrī Satyavrata Muni says “devāya – I offer my respectful obeisances to the playful divinity or to He who is supra-mundane – Śrī Bhagavān.” By mentioning Śrī Dāmodara-Kṛṣṇa’s divinity, the sage implies that all of Śrī Kṛṣṇa’s pastimes are similarly aprākṛta (transcendental).
Otherwise, [since the word deva is derived from div, “he who is ever rejoicing in playful sports”] the sage says, “O Deva, because You are eternally engaged in playful pastimes with Śrī Rādhikā, I offer my obeisances to You, the performer of unlimited pastimes (ananta-līlā).”
Here the word ananta-līlā certainly refers to all of Śrī Bhagavān’s pastimes in Gokula as well. Thus, yet another meaning of the sage’s words is illuminated: “I offer my respectful obeisances to each and every one of Your transcendental pastimes.”
~ Thus ends the English rendition of the Dig-Darśinī-Ṭīkā on the eighth verse ~
(1) Editor’s footnote: Śrīla Sanātana Gosvāmī has indicated these three (the rope binding Śrī Kṛṣṇa, His limbs and His associates) with the words parikara, avayava, and parivāra, respectively.
(2) Editor’s footnote: See Śrīmad Bhāgavatam 10.7.35–6 and 10.8.37–9.
(3) Annotation by Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja:
Generally, the statement namo ’nanta -līlāya is understood to mean “I offer my obeisances exclusively to ananta-līla Bhagavān – that Śrī Kṛṣṇa whose pastimes have no end.” However, directing his attention towards Śrī Satyavrata Muni’s inner intention, and driven by his own personal bhāva, Śrīla Sanātana Gosvāmī has revealed a confidential meaning of the above phrase. He explains that the sage is actually offering his obeisances directly to Śrī Rāsa-līlā.
The word ananta means “that which has no limit, or end”, or in other words, “eternal, unending, or innumerable.” According to Sanskrit grammar, the word līlāya is the singular fourth case of the word līla because it is conjunct with namaḥ. The syllable lī means “to embrace”, and la means “to accept”. Thus with the word līla, it is understood that the sage is saying, “I offer my obeisances to Rāsa-līlā and other pastimes in which Śrī Kṛṣṇa accepts the gopīs’ embraces.”
Therefore, in his above explanation, Śrīla Sanātana Gosvāmī explains that ananta-līlāya also refers to all of Śrī Bhagavān’s pastimes in Gokula, and thus it is understood that the sage is offering his obeisances to all of Śrī Bhagavān’s pastimes. In this way, Śrīla Sanātana Gosvāmī has also made meaningful his own statement, “madhureṇa samāpayet – all should end sweetly.”
Here, one more point must be carefully noted. In this final verse of Dāmodarāṣṭakam, Śrīla Sanātana Gosvāmīpāda is informing that although Śrī Kṛṣṇa’s pastimes such as Rāsa-līlā are the most exalted of all His līlās, they are highly confidential and therefore not to be described directly. For this reason, Śrī Satyavrata Muni has offered his obeisances to such pastimes by just hinting at them. By this it is clearly understood that it is completely improper to hear and sing rāsa-līlā here and there, wherever and whenever one pleases. Moreover, if on the pretence of eradicating their lust, unqualified persons contemplate or imitate rāsa-līlā, even if only within their minds, they will commit the offence of diminishing its honour and sanctity and will surely become degraded. Then, like the immature prākṛta-sahajiyās, they will become lusty and attached to a sensuous lifestyle.
In order to determine whether a person who desires to hear and sing Rāsa-līlā has the proper motive and eligibility, one must carefully study what has been explained at the end of the description of rāsa-līlā itself found in Śrīmad-Bhāgavatam:
naitat samācarej jātu
manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād
yathārudro ’bdhi-jaṁ viṣam
(Śrīmad-Bhāgavatam 10.33.30)
Those who are not īśvaras, who are powerless and helplessly controlled by the laws of karma, should never imitate the Lord’s pastimes even within their minds. Like a person who foolishly imitates Lord Śiva by drinking poison generated from the churning of the ocean, they will certainly be destroyed.
This means that if a person is not truly qualified and competent, he should never contemplate, perform or imitate Rāsa-līlā even within his mind.
For example, when the demigods and demons were churning the ocean of milk and poison rose to its surface, only lord Śiva himself was capable of consuming that poison.”
So, if an ineligible person pretends to be extremely qualified and hears and sings Rāsa-līlā which will act just like poison for him, he will immediately die. That is, he will surely become entangled in the deadly grip of worldly life.
Since rāsa-līlā is the crown jewel of all of Śrī Bhagavān’s pastimes, the fruit of hearing about it, singing it and remembering it is the crest jewel of all attainments. Therefore, those who are eligible to devotedly honour it must undoubtedly be the crest jewels of all exalted devotees. Someone who is diseased at heart, who is lusty and unqualified, should not, in any way, indulge in discussing Rāsa-līlā. For example, in order to dispel nescience it is compulsory to attain complete knowledge by seeking the highest education in a university. A kindergarten student, however, will not be allowed admission directly into the highest level of study. Similarly, it is inappropriate to impart the foremost transcendental teaching – the description of Rāsa-līlā – to an ignorant person who is attached to gratifying his senses.
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