Çré Dämodaräñöaka

Topic: Çré Dämodaräñöaka

Speaker: HG Gauräìga Prabhu

Date: 12th November 2008

Prayers reveal the heart of great souls. Their purpose in offering the prayers is to invoke the
blessings and mercy of the Lord for all conditioned souls because Vaishnavas are ‘para dukh
dukhi’.

In this month of Kartika, Satyavrata Muni offers us a special benediction by giving us his
wonderful prayer to meditate upon and purify ourselves.

Explanation of Çré Dämodaräñöaka

Verse 1:
namäméçvaraà sac-cid-änanda-rüpaà
lasat-kuëòalaà gokule bhräjamanam
yaçodä-bhiyolükhaläd dhävamänaà
parämåñöam atyantato drutya gopyä

namäméçvaraà
Since this pastime is performed in Vrindavan in ‘vtsalya bhäva’ so people may think this
pastime to be like activities of an ordinary child. So in the very beginning Satyavrata muni
establishes that this small child is the Supreme Personality of Godhead and not any ordinary
child.
The Supreme Lord has primary (mukhya) and secondary characteristics (gauëa). Primary
characteristic is that He is the Supreme Controller & His form is ‘sat-cit-ananda ’and the
secondary characteristics are His beauty, strength etc.. At the very beginning Satyavrata Muni
establishes the primary characteristics of Lord Krishna and thus begins his prayers very
authentically.

Çrila Prabhupäda’s pastime - In 1966 -67 Çrila Prabhupäda introduced the worship of Lord
Nrsinghdev. One morning he saw that the picture of Lord Nrsinghdev was missing from the
altar. The devotees told him that they had kept the picture behind the altar because they felt
that the guests may feel scared on seeing that form.

So to appreciate God in a fierce form is easy but to appreciate His supreme dominion in His
child form is very difficult. Lord Nrsinghdev is the Supreme Lord in His fierce form and He
always protects His devotees from all dangers.
When Yamadütäs were defeated by the Visnudütäs they approached Yamräja and questioned
him as to who is the Supreme. In reply Yamräja instructs Yamadütäs about the special
position of the devotees:
SB (6.3.27)
te deva-siddha-parigéta-pavitra-gäthä
ye sädhavaù samadåço bhagavat-prapannäù
tän nopasédata harer gadayäbhiguptän
naiñäà vayaà na ca vayaù prabhaväma daëòe
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“My dear servants, please do not approach such devotees, for they have fully surrendered to the
lotus feet of the Supreme Personality of Godhead. They are equal to everyone, and their narrations
are sung by the demigods and the inhabitants of Siddhaloka. Please do not even go near them.
They are always protected by the club of the Supreme Personality of Godhead, and therefore Lord
Brahmä and I and even the time factor are not competent to chastise them.”

sac-cid-änanda-rüpaà
The form of the Lord is eternal, full of knowledge and blissful. His form is not ordinary or
mundane but is transcendental.
Bilva Mangala Thakur in his prayers glorifies Lord Varahadev’s form (roma randhre…). He
explains that Lord Varahadev’s form is so huge that in His one skin pore all the oceans can be
poured and still that hole would not overflow.
But we understand that Varahadev’s origin is Krishna and here He is easily bathed by mother
Yasoda in a bucket of water. So it is very difficult to approach & understand God and
therefore Lord Caitanya has mercifully given us this easy process of Sankirtana.

lasat-kuëòalaà
Uddhava explains to Vidura that the Lord’s form is so resplendent that it increases the beauty
of the ornaments which adorn His transcendental form.
SB (3.2.12)
yan martya-lélaupayikaà sva-yoga-
mäyä-balaà darçayatä gåhétam
vismäpanaà svasya ca saubhagarddheù
paraà padaà bhüñaëa-bhüñaëäìgam

“The Lord appeared in the mortal world by His internal potency, yoga-mäyä. He came in His
eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone,
even for those proud of their own opulence, including the Lord Himself in His form as the Lord of
Vaikuëöha. Thus His [Çré Kåñëa's] transcendental body is the ornament of all ornaments.”

gokule bhräjamanam
In this way all the residents of Vrindavan were engaged in wonderful pastimes with the
Supreme Lord.
Now the normal tendency of any conditioned soul is that they approach God for solving their
own problems but the Vrajvasis approached Krishna only to give Him pleasure.
Garg Muni predicted:
SB (10.8.16)
eña vaù çreya ädhäsyad
gopa-gokula-nandanaù
anena sarva-durgäëi
yüyam aïjas tariñyatha

“To increase the transcendental bliss of the cowherd men of Gokula, this child will always act
auspiciously for you. And by His grace only, you will surpass all difficulties.”

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Nature of conditioned soul is that he is comfort seeking and if there are any problems in any
situation or services or relationships, than we just want to get out of it – this is the desire for
mukti.

But Vrajvasis were ready to face any difficult situation in order to maintain their relationship
with Krishna.
SB (10.8.18)
ya etasmin mahä-bhägäù
prétià kurvanti mänaväù
närayo 'bhibhavanty etän
viñëu-pakñän iväsuräù

“Demons [asuras] cannot harm the demigods, who always have Lord Viñëu on their side.
Similarly, any person or group attached to Kåñëa is extremely fortunate. Because such persons are
very much affectionate toward Kåñëa, they cannot be defeated by demons like the associates of
Kaàsa [or by the internal enemies, the senses].”

The Vrajvasis were ready to shift from Mahavan to Vrindavan just to protect Krishna. They
were not rigid and were ready to change for Krishna’s interest. The normal tendency of a
conditioned soul is when some change is expected of us we resist that change. But one should
be flexible while trying to serve Krishna and should do whatever needs to be done for
protecting Krishna’s mission. We should not try to enjoy Krishna but serve Krishna.
“Service means whatever needs to be done for Krishna’s sake needs to be done”

yaçodä-bhiyolükhaläd dhävamänaà
Çukadeva Goswami glorifies mother Yasoda, SB (10.8.45)
trayyä copaniñadbhiç ca
säìkhya-yogaiç ca sätvataiù
upagéyamäna-mähätmyaà
harià sämanyatätmajam

“The glories of the Supreme Personality of Godhead are studied through the three Vedas, the
Upaniñads, the literature of Säìkhya-yoga, and other Vaiñëava literature, yet mother Yaçodä
considered that Supreme Person her ordinary child.”

Yasoda mayi conquered Krishna’s heart and therefore He was reciprocating with her love by
running away from her in fear.

parämåñöam atyantato drutya gopyä

Çukadeva Goswami explains that the Supreme Lord who has no beginning and end was
captured by mother Yasoda’s pure love.
SB (10.9.13)
na cäntar na bahir yasya
na pürvaà näpi cäparam
pürväparaà bahiç cäntar
jagato yo jagac ca yaù

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“The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior,
no front and no rear. In other words, He is all-pervading. Because He is not under the influence of
the element of time, for Him there is no difference between past, present and future; He exists in
His own transcendental form at all times. Being absolute, beyond relativity, He is free from
distinctions between cause and effect, although He is the cause and effect of everything.”

Mother Yasoda considered Krishna as her own ordinary child.

SB (10.9.14)
taà matvätmajam avyaktaà
martya-liìgam adhokñajam
gopikolükhale dämnä
babandha präkåtaà yathä

“That unmanifested person, who is beyond the perception of the senses, had now appeared as a
human child, and mother Yaçodä, considering Him her own ordinary child, bound Him to the
wooden mortar with a rope.”

Supreme Lord expanded Himself into various living entities just to exchange love with His
parts & parcels. He experiences the summit of that love in being defeated by His devotees. So
bhakti is the art of being defeated.

In this month of Kartik we should pray to Lord Dämodara that, O Lord You take pleasure in
being defeated by Your devotees, may I also take pleasure in being defeated by other devotees
in the form of being their servant and not trying to be in the mood of being the master and
the controller.

Verse 2:
rudantaà muhur netra-yugmaà måjantam
karämbhoja-yugmena sätaìka-netram
muhuù çväsa-kampa-trirekhäìka-kaëöha-
sthita-graivaà dämodaraà bhakti-baddham

rudantaà muhur netra-yugmaà måjantam

SB (3.30.1)
kapila uväca
tasyaitasya jano nünaà
näyaà vedoru-vikramam
kälyamäno 'pi balino
väyor iva ghanävaliù

“The Personality of Godhead said: As a mass of clouds does not know the powerful influence of the
wind, a person engaged in material consciousness does not know the powerful strength of the time
factor, by which he is being carried.”

The Supreme Lord who strikes terror in the heart of fear personified was now fearful of
mother Yasoda who was a simple cowherd lady.

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When Aghasura was killed the demigods were celebrating and hearing their celebrations
Brahma came to see who is this little child and even he was bewildered seeing the Lord’s
activities.
SB (10.12.35)
tad-adbhuta-stotra-suvädya-gétikä-
jayädi-naikotsava-maìgala-svanän
çrutvä sva-dhämno 'nty aja ägato 'ciräd
dåñövä mahéçasya jagäma vismayam

“When Lord Brahmä heard the wonderful ceremony going on near his planet, accompanied by
music and songs and sounds of "Jaya! Jaya!" he immediately came down to see the function. Upon
seeing so much glorification of Lord Kåñëa, he was completely astonished.”

karämbhoja-yugmena sätaìka-netram
SB (3.28.32)
häsaà harer avanatäkhila-loka-tévra-
çokäçru-sägara-viçoñaëam atyudäram
sammohanäya racitaà nija-mäyayäsya
bhrü-maëòalaà muni-kåte makara-dhvajasya

“A yogé should similarly meditate on the most benevolent smile of Lord Çré Hari, a smile which, for
all those who bow to Him, dries away the ocean of tears caused by intense grief. The yogé should
also meditate on the Lord's arched eyebrows, which are manifested by His internal potency in
order to charm the sex-god for the good of the sages.”

One who merely by His glance dries up the ocean of tears of His devotees, is now crying in
fear in front of mother Yasoda.

muhuù çväsa-kampa-trirekhäìka-kaëöha
Brahma Samhita explains that just in a single breath of Lord Visnu millions of universes come
out, but now that same Supreme Lord was crying and breathing heavily.
BS (5.48)
yasyaika-niçvasita-kälam athävalambya
jévanti loma-vilajä jagad-aëòa-näthäù
viñëur mahän sa iha yasya kalä-viçeño
govindam ädi-puruñaà tam ahaà bhajämi

sthita-graivaà dämodaraà bhakti-baddham

When Lord saw mother Yasoda’s enthusiasm to serve Him, He agreed to be bound by her
love.
SB (10.9.18)
sva-mätuù svinna-gäträyä
visrasta-kabara-srajaù
dåñövä pariçramaà kåñëaù
kåpayäsét sva-bandhane

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“Because of mother Yaçodä's hard labor, her whole body became covered with perspiration, and
the flowers and comb were falling from her hair. When child Kåñëa saw His mother thus fatigued,
He became merciful to her and agreed to be bound.”

Verse 3:

itédåk sva-léläbhir änanda-kuëòe

sva-ghoñaà nimajjantam äkhyäpayantam
tadéyeñita-jïeñu bhaktair jitatvaà
punaù prematas taà çatävåtti vande

Purpose of this pastime: This verse is like an advertisement and the product being advertised
is ‘POWER of BHAKTI’. This verse establishes that ‘Devotion is Supreme most’.

SB (10.9.19)
evaà sandarçitä hy aìga
hariëä bhåtya-vaçyatä
sva-vaçenäpi kåñëena
yasyedaà seçvaraà vaçe

“O Mahäräja Parékñit, this entire universe, with its great, exalted demigods like Lord Çiva, Lord
Brahmä and Lord Indra, is under the control of the Supreme Personality of Godhead. Yet the
Supreme Lord has one transcendental attribute: He comes under the control of His devotees. This
was now exhibited by Kåñëa in this pastime.”

Çrila Krishnadas Kaviraj Goswami says, CC Madhya 9.363

caitanya-candrera lélä—agädha, gambhéra

praveça karite näri,—sparçi rahi’ téra

“The pastimes of Çré Caitanya Mahäprabhu are just like an unfathomable ocean. It is not possible
for me to enter into it. Simply standing on the shore, I am but touching the water”.

Lord performs such wonderful pastimes just to give us an opportunity to glorify Him and get
purified.

Lord Krishna tells Uddhava in the 11th canto of SB (11.19.39)

dharma iñöaà dhanaà nèëäà

yajïo 'haà bhagavattamaù
dakñiëä jïäna-sandeçaù
präëäyämaù paraà balam

When we get knowledge from someone we reciprocate or give DAKSINA in two ways:
- Serve that person
- Preach the glories of the Supreme Lord

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Lord Caitanya after His South India tour speaks to Särvabhauma Bhaööäcärya.
CC Madhya 9.356
prabhu kahe,—eta tértha kailuì paryaöana
tomä-sama vaiñëava nä dekhiluì eka-jana

“The Lord told Särvabhauma Bhaööäcärya, “I have traveled to many holy places, but I could not
find a Vaiñëava as good as you anywhere.”

CC Madhya 9.357
eka rämänanda räya bahu sukha dila
bhaööa kahe,—ei lägi’ milite kahila

“Çré Caitanya Mahäprabhu continued, “I received much pleasure from the talks of Rämänanda
Räya.” The Bhaööäcärya replied, “For this reason I requested that You meet him.””
So, the whole purpose of spiritual practices is sadhu saìga and experience love and devotion
in that association.

Çrila Prabhupäda’s pastime: At the opening of the Krishna – Balräma temple it was announced
that the top book distributor would get an opportunity to stand in front and see Çrila
Prabhupäda offering the first ärati. There was a huge crowd jostling and pushing. In the midst
of all the crowds Visakha mataji approached Tripurari maharaja, who was standing in the
front, and told him to give a place to stand and allow her to take the picture. Tripurari
mahäräj replied that he had worked hard for this moment. Visakha mataji replied that if he
allows her to take the picture than in future many devotees would have the opportunity to
take darsan of Çrila Prabhupäda.

So Çrila Prabhupäda established ISKCON not only for us to take shelter but also to help
others But if we are always thinking of our own interests than we cannot do something
substantial for others.

Verse 4 – 6:
varaà deva mokñaà na mokñävadhià vä
na canyaà våëe 'haà vareñäd apéha
idaà te vapur nätha gopäla-bälaà
sadä me manasy ävirästäà kim anyaiù

idaà te mukhämbhojam atyanta-nélair

våtaà kuntalaiù snigdha-raktaiç ca gopyä
muhuç cumbitaà bimba-raktädharaà me
manasy ävirästäm alaà lakña-läbhaiù

namo deva dämodaränanta viñëo

praséda prabho duùkha-jäläbdhi-magnam
kåpä-dåñöi-våñöyäti-dénaà batänu
gåhäëeña mäm ajïam edhy akñi-dåçyaù

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In these verses Satyavrata Muni asks for benedictions from the Lord. He prays that he doesn’t
want to have residence in Vaikuntha. He simply wanted to have darçan of Gopäla.

In Sudäma brähmana’s pastime Lord leaves His consort, goddess of fortune, and embraces His
dear friend.
SB (10.80.26)
yo 'sau tri-loka-guruëä
çré-niväsena sambhåtaù
paryaìka-sthäà çriyaà hitvä
pariñvakto 'gra-jo yathä

“[The residents of the palace said:] What pious acts has this unkempt, impoverished brähmaëa
performed? People regard him as lowly and contemptible, yet the spiritual master of the three
worlds, the abode of Goddess Çré, is serving him reverently. Leaving the goddess of fortune sitting
on her bed, the Lord has embraced this brähmaëa as if he were an older brother.”

In return Sudäma asks the Lord for the association of devotees and develop intense
attachment for devotees.
SB (10.81.36)
tasyaiva me sauhåda-sakhya-maitré-
däsyaà punar janmani janmani syät
mahänubhävena guëälayena
viñajjatas tat-puruña-prasaìgaù

“The Lord is the supremely compassionate reservoir of all transcendental qualities. Life after life
may I serve Him with love, friendship and sympathy, and may I cultivate such firm attachment for
Him by the precious association of His devotees.”

Two aspects manifested by the Vrajvasis:

- PROTECTION
- AFFECTION

SB (10.11.27)
yävad autpätiko 'riñöo
vrajaà näbhibhaved itaù
tävad bälän upädäya
yäsyämo 'nyatra sänugäù

“All these incidents are being caused by some unknown demon. Before he comes here to create
another disturbance, it is our duty to go somewhere else with the boys until there are no more
disturbances.”

The Vrajvasis were concerned with Krishna’s protection and Yasoda mayi was showering her
affection upon Krishna. So in Krishna consciousness movement we are trying to serve
Krishna but we should also take responsibilities in order to protect Krishna’s interests and
mission. One should always think of how to serve Krishna and please Him.

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In verse 6 Satyavrata Muni glorifies the Lord with various adjectives and than expresses his
bold desire – ‘now please appear in Your self same form as Gopäla’.

So when Krishna is pleased with our service, He manifests Himself as per our service attitude.

Verse 7:
kuverätmajau baddha-mürtyaiva yadvat
tvayä mocitau bhakti-bhäjau kåtau ca
tathä prema-bhaktià svakäà me prayaccha
na mokñe graho me 'sti dämodareha

Lord might question Satyavrata Muni, what is your qualification to ask for such a
benediction. To this Satyavrata Muni mentions that, Lord you have delivered even drunkards
(Manigriva & Nalkuvera), so I also want that same Premä which you offered to them.

This pastime of deliverance of Manigriva and Nalkuvera brings out Lord’s humility. When the
two sons of Kuvera were glorifying the Lord, He gave all credit to Närada Muné for their
deliverance.
SB (10.10.25)
devarñir me priyatamo
yad imau dhanadätmajau
tat tathä sädhayiñyämi
yad gétaà tan mahätmanä

"Although these two young men are the sons of the very rich Kuvera and I have nothing to do with
them, Devarñi Närada is My very dear and affectionate devotee, and therefore because he wanted
Me to come face to face with them, I must do so for their deliverance."

Lord established the fact that His mercy follows devotees’ mercy. Therefore, we have a great
responsibility to behave and conduct ourselves properly.

Verse 8:
namas te 'stu dämne sphurad-dépti-dhämne
tvadéyodaräyätha viçvasya dhämne
namo rädhikäyai tvadéya-priyäyai
namo 'nanta-léläya deväya tubhyam

Satayvrata Muni wants to make his plea flawless. So in order to make sure that Lord doesn’t
reject his application, he mentions someone who is very dear to Lord Hari. He is assured that
hearing Her name Lord cannot but accept his plea.

Krishna loves two things the most:

- Rädharäni
- Räsalilä ('nanta-léläya)

Anything that ends well is well, so in this way he is making his application to the Supreme
Lord and seeking His mercy.
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