Tuesday, October 28, 2014

Rasikānanda's 'Bhāgavatāṣṭakam' verse 2

Old painting of Rasikananda


TEXT 2

pādābje kṛta-sat-kṛtāv api catur-varge ghṛṇāṁ kurvato
dṛk-pāte’pi gata-vyathān vraja-pati-premāmṛta-svādakān |
manvānān atidustaraṁ bhava-mahā-pātho-nidhiṁ goṣpadaṁ
vande bhāgavatān imān anulavaṁ mūrdhnā nipatya kṣitau || 2 ||
 
Although dharma, artha, kāma and mokṣa worship and fall at their lotus feet, they despise them. Actually they do not even glance at these things. This great ocean of material existence is very difficult to surpass, but they consider it just like the water on a cow’s hoofprint. Relishing the nectar of the love for the Lord of Vraja, they are free from all pains. Bowing my head on the ground, I respectfully glorify these great devotees of the Lord at every moment.

Bhajanānanda-deva-gosvāmi-kṛta-ṭīkā:
 
dharmādi-nairapekṣeṇaivaiṣāṁ śrī-kṛṣṇa-premāmṛtāsvādaṁ varṇayan viśinaṣṭi – pādābja iti | pādābje kṛtā sat-kṛtiḥ saṁskāraḥ pūjanādinā luṭhanam iti yāvat | yena tasminn api catur-varge dharmārtha-kāma-mokṣa-rūpe yo dṛk-pātas tasminn api | api-dvayam atyavadhāraṇe | ghṛṇām asūyāṁ kurvantīti kurvatas tān | tri-vargo dharma-kāmārthaiś catur-vargaḥ sa-mokṣakair ity amaraḥ | ghṛṇāsūyānukampayor iti śrīdharaḥ | uktaṁ ca bhāvārthadīpikāyāṁ śrī-svāmi-caraṇaiḥ tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ | kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam (Bhāvārtha-dīpikā, 10.87.21)  iti | kuta ity apekṣāyāṁ hetu-garbha-viśeṣaṇāny āha – yato gatā vyathā yeṣāṁ tān | tad uktaṁ vrajaṁ tad-vāsi-mātraṁ pāti rakṣatīti viśa-jalādibhya iti śeṣaḥ | vraja-patiḥ śrī-kṛṣṇaḥ | pāter ḍatiḥ (Uṇādi-sūtra, 674)  iti sūtrāt | uktaṁ ca śrī-vraja-devībhiḥ – viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt | vṛṣa-mayātmajād aviśvato bhayādṛṣabha te vayaṁ rakṣitā muhuḥ (śrīmad-bhāgavatam, 10.31.3) iti | tasya premaivāmṛtaṁ tad-āsvādayantīti tān | atiduḥkhena tīryate’sāv iti dustarastam | karmaṇi khal | bhavo janma-maraṇa-pravāha-mayaḥ saṁsāraḥ sa eva mahā-pātho-nidhiḥ śreṣṭha-samudras taṁ goṣpadam ivālpaṁ manvānāṁ manyamānā tān ity arthaḥ | goṣpadam iti vācaspaty-ādiḥ | manu bodhana ity asmāc chānaci rūpam | śrī-bhagavac-caraṇāravinda-rūpaṁ vahitraṁ labdhvety arthaḥ | tvaṁ pāda-potena mahat-kṛtena kurvanti go-vatsa-padaṁ bhavābdhim (śrīmad-bhāgavatam, 10.2.30) iti śrī-daśame bhagavantaṁ prati brahmādy-uktiḥ
 || 2 ||

Commentary by Bhajanānandadeva Gosvāmī
 
Describing how the devotees show indifference even towards the four goals of life while relishing the nectar of love for Śrī Kṛṣṇa, the author elaborates further in this verse. They do not even (api) glance (dṛk-pāte) at the four goals of life in the form of dharma, artha, kāma and mokṣa, which fall at their lotus feet (pādābje) performing worship and washing them (sat-kṛtau). Here the word api is used twice to emphasize well. They despise (ghṛṇāṁ kurvataḥ) these things. According to the Amara-kośa, the term tri-varga refers to dharma, artha and kāma, while the term catur-varga includes mokṣa among them. According to Śrīdhara Svāmī, the word ghṛṇā and asūyā are also used in the sense of ‘taking pity.’ As he states in his Bhāvārtha-dīpikā, 10.87.21:
 
tvat-kathāmṛta-pāthodhau viharanto mahā-mudaḥ
kurvanti kṛtinaḥ kecic catur-vargaṁ tṛṇopamam

“Enjoying the nectarean ocean of the topics about You with great pleasure, some virtuous devotees consider the four goals of life a trifle.”
If someone asks how this is possible, the author gives the reason by enumerating several adjectives. They are free from all pains (gata-vyathān). This is indicated by saying that the Lord protects (pati) all the residents of Vraja from the poisoned water, etc. This is the rest of the sentence. Lord Kṛṣṇa is the Lord of Vraja (vraja-pati). According to the sūtra ‘pāter ḍatir’ (Uṇādi-sūtra, 674), the word pati comes from the verb root pā (to protect). In the Śrīmad-Bhāgavatam (10.31.3), the damsels of Vraja said:
 
viṣa-jalāpyayād vyāla-rākṣasād varṣa-mārutād vaidyutānalāt
vṛṣa-mayātmajād viśvato bhayād ṛṣabha te vayaṁ rakṣitā muhuḥ

“O best of personalities, You have repeatedly protected us from all kinds of danger – from perishing in poisoned water, from the wicked rākṣasa Agha, from the devastating rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Dānava.”
Devotees relish (svādakān) the nectar (āmṛta) of love (premā) for the Lord. This world is crossed over with great pain (atidustaram). The word dustara is an object and is formed by the affix khal in conformity with Pāṇini’s sūtra 3.3.126. This material world (bhava) is like a great ocean (mahā-pātho-nidhim) whose streams are the cycles of birth and death, but devotees consider it as insignificant as the water in a cow’s hoofprint (goṣpadam). The word goṣpada is found in dictionaries such as Vācaspatya, etc. In this verse, the verb root manu means understanding and its form here is a present participle. The meaning is that they have obtained a boat in the form of the Lord’s lotus feet. In the Śrīmad-Bhāgavatam (10.2.30), the demigods addressed the Lord in the following words: 

tvat-pāda-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavābdhim

“By taking shelter in the boat of your lotus feet as done by the great souls, everyone can cross the ocean of material existence as if it were the hoofprint of a calf.”


 

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