A Few Words on Śrī Dāmodarāṣṭakam

A few words on Śrī Dāmodarāṣṭakam
Śrīla Bhakti Prajñāna Keśava Gosvāmī Mahārāja’s Preface to the original Bengali Edition of the Damodarastakam.
Svayam Bhagavān Śrī Kṛṣṇacandra, the original Supreme Lord, who possesses unlimited inconceivable potencies, allows Mother Yaśodā to bind His waist with rope. In this way He fully relishes the very essence of the sweetness of her immaculate humour of parental love (vātsalya-prema-rasa) for Him, and graces the world with the ultimate example of His subservience to His devotees. He manifests that supremely charming pastime of being bound around His waist (śrī dāmabhandana-līlā) during the month of Kārtika on the first day of the bright fortnight. This is the principle reason why the supremely blessed month of Kārtika has become famous by the name “Dāmodara”.
Ācāryapāda Śrī Gopāla Bhaṭṭa Gosvāmī compiled Śrī Hari-bhakti-vilāsa, which is the smṛti-śāstra, or “law-book”, of the Vaiṣṇavas. There, he has outlined the devotional activities to be observed during the month of Kārtika. He points out the injunction to daily worship Śrī Rādhā-Dāmodara and to recite the stotra (prayer) Śrī Dāmodarāṣṭakam:
rādhikāṁ pratimāṁ viprāḥ pūjayet kārttike tu yaḥ
tasya tuṣyati tat-prītyai śrīmān dāmodarau hariḥ
Śrī Hari-bhakti-vilāsa (16.197)
O learned brāhmaṇas, one who worships the deity of Śrī Rādhikā for Her pleasure, during the month of Kārtika, equally satisfies Śrī Dāmodara Hari.
“dāmodarāṣṭakaṁ” nāma stotraṁ dāmodarārcanaṁ
nityaṁ dāmodarākarṣi paṭhet satya-vratoditam
Śrī Hari-bhakti-vilāsa (16.198)
One who worships Śrī Dāmodara during Kārtika month by daily reciting the prayer Śrī Dāmodarāṣṭakam, which was uttered by Śrī Satyavrata Muni as it arose in his heart, will perpetually attract Śrī Dāmodara Himself.
As stated above, Śrī Dāmodara Hari becomes pleased with those who worship Śrī Rādhikā for Her pleasure during the month of Kārtika.
This Śrī Dāmodarāṣṭakam stava is narrated in the Padma Purāṇa, where it is spoken by Śrī Satyavrata Muni in the context of a conversation between Śrī Nārada and other sages headed by Śrī Śaunaka Ṛṣi. In his commentary on this Śrī Dāmodarāṣṭakam, Śrīla Sanātana Gosvāmipāda has stated,
“This prayer is nitya-siddha, which means ‘eternally perfect’. It has manifested through Śrī Satyavrata Muni and is capable of attracting Śrī Dāmodara-Kṛṣṇa.”
In his extensive explanation, which is replete with his personal realizations, Śrīla Sanātana Gosvāmī has thoroughly revealed this prayer’s ability to attract Śrī Dāmodara.
For a long time, I have been nurturing the desire to publish this Śrī Dāmodarāṣṭakam. When we used to gather together, especially every Kārtika month while observing Dāmodara-vrata, we would regularly become absorbed in singing this Śrī Dāmodarāṣṭakam in unison. At such a time, the strong desire to make its secrets bloom within the hearts of all the sādhakas would arise within me. Furthermore, many bhakti-sādhakas have also insistently requested me to publish it. Now after so long, Śrī Dāmodarāṣṭakam’s original Sanskrit verses, synonyms and Śrīla Sanātana Gosvāmīpāda’s Sanskrit commentary called Dig-darśinī have been published. For readers who do not know Sanskrit, the Bengali translations of the original verses and the above-mentioned commentary by Śrīla Sanātana Gosvāmī have been included in this book.
In the present age it is noticed that many scholars whose intelligence has been spoiled by Kali have a spiteful outlook towards the propagation of the Sanskrit language. Nevertheless, we have still published this Sanskrit work, Śrī Dāmodarāṣṭakam, desiring to benefit the entire country. Literary scholars of the Bengali language must always keep in mind that if we are to promote the Bengali language, Sanskrit is our only support. As Sanskrit literature is promoted, Bengali literature is also certain to progress. Those who imagine that Bengali will be promoted while overstepping Sanskrit literature are gravely mistaken. We notice that the language of such scholars is unsystematic in every respect. The freedom of the Bengali language is subordinate to Sanskrit. In other words, it is not absolutely autonomous; rather it is paratantra-svatantra, its independence relies on Sanskrit. With this principle in mind, we are presenting this book to intellectual circles.
If one examines the manner in which Śrī Dāmodarāṣṭakam conveys philosophical concepts, the excellence of its composition, the astonishing way in which it unfolds this pastime, and other aspects of this aṣṭaka, which was written down by Śrī Vyāsadeva, it is obvious that it is an excellent work in the world of literature.
Jagad-guru Śrīla Sanātana Gosvāmipāda has written the detailed Dig-darśinī commentary on this aṣṭaka, or prayer of eight verses. Therein, based on the sādhakas’ different eternal temperaments, he has revealed the deliberation on the gradation found within the realm of sādhana. Furthermore, he has established from every perspective the supremacy first of vātsalya-rasa (parental love) and finally mādhurya-rasa (conjugal love).
Prākṛta-sahajiyās discuss rāsa-līlā indiscriminately here and there, in whatever way they please. To expose the immorality of such activities, Gosvāmipāda has written the following at the end of his commentary on the eighth verse:
“tataś ca tayā saha rāsa-krīḍādikaṁ parama-stutitvenānte varṇayitum icchan tac ca parama-gopyatvenānabhivyañjayan ‘madhureṇa samāpayed iti nyāyena kiñcid eva saṅketenoddiśan praṇamati.”
The translation of this part of the commentary, as well as a footnote, has been printed on page 160 of this book. There, an excellent deliberation is given in regard to such inappropriate discussions within sahajiyā congregations.
Since the sahajiyās are utterly unqualified, they cannot in any way be considered highly eligible candidates for relishing rāsa-līlā. As we know, bhakti is transcendental to the three worlds of material existence so topics like rāsa-līlā cannot be understood within any worldly realm of analysis. The prākṛta-sahajiyās think, “Dull matter can become cit, spiritual, and by the power of one’s sādhana, Bhagavān can be seen with one’s material eyes.” This is their conception. They say, “Just as bell metal transforms into gold when mercury is added to it, this prākṛta (material) body becomes aprākṛta (transcendental) by the power of bhajana. Then, with these same material eyes, Bhagavān can be seen.”
Śrīla Sanātana Gosvāmī has completely refuted this statement of the prākṛta-sahajiyās in Śrī Bṛhad-bhāgavatāmṛta, as well as in his Dig-darśinī commentary on this Śrī Dāmodarāṣṭakam.
Seeing Bhagavān within the Mind and Seeing Him Directly
In this regard, it is essential to carefully deliberate on the commentaries of Śrīla Sanātana Gosvāmī on Verse Four and Verse Six of this book. From the concepts presented in those two verses, the prākṛta-sahajiyās may infer that Śrīla Sanātana Gosvāmipāda explained that seeing Bhagavān with one’s eyes is superior to seeing Him within the mind during meditation. That Gosvāmipāda has established Gopa-kumāra’s direct perception of Bhagavān with his eyes as superior to Brahmā’s vision of Bhagavān through meditation, must be carefully considered. In this example, Gosvāmipāda is not referring to Gopa-kumāra seeing Bhagavān with material eyes. Only after Gopa-kumāra was situated within the realm of Vaikuṇṭha, the transcendental platform, is it described that he saw Bhagavān with his eyes. In the realm of Vaikuṇṭha the material senses do not exist. Therefore, the gopas’ and gopīs’ direct proximity with Śrī Bhagavān is in every respect transcendental and beyond the grasp of the material senses. This matter cannot be perceived by the senses of the prākṛta-sahajiyās.
I have already mentioned that Śrī Dāmodarāṣṭakam is to be sung and discussed daily while observing Ūrja-vrata, also known as Kārtika-vrata or Dāmodara-vrata. Those who wish to please Śrī Dāmodara in the month of Dāmodara should certainly read Śrī Dāmodarāṣṭakam daily and in its entirety. This is the specific injunction of Śrī Hari-bhakti-vilāsa. Various ways of observing Dāmodara-vrata are found in the scriptures.
Ūrja-vrata comes within Cāturmāsya-vrata. It begins from Ekādaśī, Dvādaśī or Pūrṇimā and ends on those very days one month later. However, if these days are viddhā (penetrated) they should never be counted. Śrīla Sanātana Gosvāmipāda states, “In vratas observed by Vaiṣṇavas, viddhā tithis should be strictly rejected.” Therefore, even the days on which the Cāturmāsya and Ūrja-vratas begin or end, should be observed, discarding the viddhā tithis. The opinion of Śrī Hari-bhakti-vilāsa is that if Sūrya (the sun) rises and penetrates the commencing or concluding tithi of the Cāturmāsya-vrata and Ūrja-vrata, then they should not be counted.
In the following passages we are quoting a short article by Śrīla Ṭhākura Bhaktivinoda regarding Kārtika-vrata. This article clearly determines the day on which the duties involved in completing the vrata should be performed. The injunction given for those who begin their vrata on the day of Ekādaśī also applies to those who start on Dvādaśī or Pūrṇimā. The article is as follows:
“To observe Kārtika-vrata is a primary duty of a Vaiṣṇava.
āśvinasya tu māsasya yā śuklaikādaśī bhavet
kārttikasya vratān iha tasyāṁ kuryād atandritaḥ
Śrī Hari-bhakti-vilāsa (16.168)
Kārtika-vrata begins from the Ekādaśī that comes within the bright fortnight of the month of Āśvina (September – October), and should be observed with great self-restraint and discipline.
“According to this statement, every year, from the Ekādaśī that follows Vijayā Daśamī, one should begin one’s vrata and end it on the day of Utthāna Ekādaśī. The vrata observed during this particular month is called niyama-sevā. The rules of niyama-sevā are as follows: On every day of that month, during the last period of the night, one should purify oneself and perform the maṅgala-ārati of Śrī Kṛṣṇa. Later on in the morning, after bathing, one should perform arcana of Śrī Dāmodara. At night, one should offer burning wicks of ghee or sesame oil in Bhagavān’s temple, at the base of Tulasī, and towards the sky. In the month of Kārtika one should eat food that is strictly vegetarian and offered to Bhagavān. One should not take stale rice or grains, sleep on another’s bed, take oil or honey, or use bell-metal utensils. After honouring Bhagavān’s remnants one should hear or study Śrīmad-Bhāgavatam and other scriptures in the association of Vaiṣṇavas. One should incessantly perform nāma-kīrtana of Śrī Hari and remember Him. Following these rules, one should pass the entire month.
“Then, on the day of Utthāna Ekādaśī, one should fast, even from water, and spend that night awake, absorbed in hearing and chanting topics about Śrī Kṛṣṇa. The next day, in the morning, one should purify oneself and then perform hari-kīrtana. Afterwards, one should distribute the Lord’s prasāda among one-pointed, intimately related Vaiṣṇavas and finally honour some oneself. That day, at the end of the night, one will end the vrata.”
To please Śrī Rādhā-Dāmodara is the primary purpose of observing Ūrja-vrata. Śrīmatī Rādhārānī is addressed as Ūrjeśvarī. Therefore, to please Śrī Śrī Dāmodara, Śrī Satyavrata Muni added the statement namo rādhikāyai tvadīya-priyāyai, thereby implying that in observing Śrī Dāmodara-vrata, worship of Śrī Rādhā-Dāmodara is one’s exclusive obligation.
Among the sixty-four limbs of bhakti that are to be followed by the Gauḍīya-Vaiṣṇavas, we find mention of ūrjādāra – honouring, or observing, Ūrja-vrata. One should understand that ūrjādāra refers to following the complete Cāturmāsya-vrata. Some say, “Since there is no mention of observing Cāturmāsya-vrata among the sixty-four limbs of bhakti, we will only observe Ūrja-vrata. We will not undergo the trouble of observing this four-month vrata.” People who try to perform bhajana in this manner, being unacquainted with the profound meanings of the scriptures, indulge in whimsical, undisciplined behaviour. Śrī Caitanya Mahāprabhu instructed us to observe this Cāturmāsya-vrata through His own example by following it Himself while in Śrī Raṅga-kṣetra (Śrī Raṅgam). We cannot count as śuddha Vaiṣṇavas those who are unable to follow the teachings that were demonstrated and preached by Śrī Caitanya Mahāprabhu.
We want to substantiate our above statement with an example. Of the six limbs of surrender (śaraṇāgati), only ātmā-nivedana (submission of one’s very self) is mentioned among the nine types of bhakti, or navadha-bhakti. Will it then be concluded that the other five limbs of śaraṇāgati are prohibited or to be excluded from one’s sādhana? Since ātmā-nivedana is topmost among the six ways of surrendering, one must understand that simply by its mention all the other ways of surrender have also been prescribed for the practising devotee. The six limbs of surrender are accepted as only one method of spiritual practice, although one is primary (aṅgī) and the others are its elements (aṅga).
Śrī Dāmodarāṣṭakam is eternal; therefore we should study it, sing it out loud and discuss it, not just during the month of Kārtika, but every day throughout Cāturmāsya. It is so important that it is worth reading every month and indeed every day of the year. If this Śrī Dāmodarāṣṭakam is glorified in a sublimely pure way, Śrī Dāmodara will become pleased. It is with this intention that with great effort we have compiled this book.
In doing so, we are especially indebted to the revered Paṇḍita Śrī-yuta Navīna-candra “smṛti-vyākaraṇa-tīrtha” Mahodaya. He has given valuable assistance in translating the Dig-darśinī commentary into Bengali and in the presentation of the synonyms and so forth. In some places, the Dig-darśinī commentary seemed so incomprehen-sible that it was almost impossible to unearth its true meaning. He therefore personally underwent great pains to consult paṇḍitas from Navadvīpa and many other places and discuss these sections with them, thereby ascertaining a perfectly relevant meaning. We are therefore especially indebted to him. The Dig-darśinī commentary has been published in several editions of Hari-bhakti-vilāsa, Chapter Sixteen. After comparing the original verses with these commentaries, we have published everything in such a way so as to be consistent.
In his commentary on this book, Śrīla Sanātana Gosvāmīpāda has mentioned the concepts presented in his Śrī Bṛhad-bhāgavatāmṛtam. We have included those concepts as footnotes. There, we have published the original verses of Śrī Bṛhad-bhāgavatāmṛtam along with their translations, explicitly conveying their deeper meaning for the readers’ easy understanding.
Finally, my anguished prayer to the śuddha Vaiṣṇavas is that they become pleased by reading and discussing this book during Cāturmāsya and Ūrja-vrata. I will then consider my efforts successful.
Thus I conclude,
Śrī Bhakti Prajñāna Keśava
First day of Kārtika, 1954