Damodarashtakam – Sanatan Goswami Tikka

So we will discuss the meaning of the Damodarashtakam based on the commentary of Sanatana Goswami called the Big Darshanitika.

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. Hare Krishna. The month of Kartik is the most sacred of all months.

It is the concluding month of the Chatur Masjid. These four months itself are considered very special, where you can do special austerity, you can get special purification. And among these four months, the month of Kartik is considered to be the most pure, most powerful in purifying us.

So this is also the month when there are lots and lots of pastimes of Krishna which happen. So on this month, we remember especially the pastimes of Lord Krishna being bound by Mother Eshwara. And we sing the Dhamo Dharashtakam.

So this is narrated by Satyavata Muni to Narada Muni, and it occurs in the Padma Purana. And our Acharyas have commented extensively on Krishna Leela. So one such commentary is the Digdarshani Tikam, written by Sanatana Goswami.

So we'll discuss some aspects of that, and some other aspects of Krishna Leela. So how we'll do this is, we'll recite each verse together once, then we'll discuss the meaning, then we'll recite the verse again while concentrating the meaning, and then we'll go to the next verse. So hopefully we'll be able to complete four verses today and four verses tomorrow.

So let's recite together. Namaam Eshwaram Satchidananda Roopam Lakshat Kundalam Gokule Vajamanam Yashodaviyo Loka Lata Vamanam Param Dushyamadhyam Tato Durga Gopyam Namaam Eshwaram This pastime is so extraordinary that it is easy to forget that Krishna is God. And in fact that is what happened with Brahmaji.

When he saw Krishna playing with the cowherd boys, and not just playing with the cowherd boys, he saw that Krishna was actually taking the remnants of his cowherd boys. Madhumangal had that day brought some special charge. So he thought if I have to share it with everyone, then I will not get much.

Madhumangal is a person who loves a lot of things. So he went behind the tree and he then started drinking it. And then what happened? Krishna saw Madhumangal behind the tree.

And Krishna started coming there. Madhumangal panicked. And he wanted to finish everything.

So he drank it all. He had a big gulp. Sometimes if you drink too much, what happens? Out comes swollen.

So he thought I have finished everything now. But everything couldn't go down his throat. So Krishna came and bedded him.

And everything came out. And it fell on Krishna's body. And Krishna started picking it up and drinking it.

And when Brahmaji saw this, he got a culture shock. Because the Brihadbhagavatam describes that Brahmaji offers bhoga in huge quantities to the majestic form of the Lord, the Mahapurusha. So there are so many rituals to be performed and proper cleanliness to be maintained, just like we do for our deities.

Much more than that he does. Because Brahmaji is the original Brahmana. So he follows higher standards.

And therefore, when he saw this, he got bewildered. How can this be God? This seems like an untypical, uncultured cowherd boy. He was thinking, I am very cultured.

So therefore, he starts this amazing series of prayers by saying Namami, I bow down. Namami and to whom? Ishwaram. And in this context, the word Ishwaram can have three meanings.

Ishwaram can mean the Lord of everything. If it means that way, it is a glorification. If it is the Lord of my life, then it is a prayer.

And this is my Lord, the Lord of everything, the Lord of the universe that I live in, and the Lord of my heart. This is the Lord of my heart, that is referring to his bhakti, Namami Ishwaram. So when he is saying it, he is referring to the Lord of my heart, but he is also instructing.

So this is not just the Lord of my heart, he is the Lord of the whole universe. Namami Ishwaram. And although he looks like an ordinary boy, he is Satchitananda Rupam.

So, the impersons especially cannot understand how there can be something like a spiritual form. So sometimes you have a cake, on birthdays you make a cake, so the cake normally has a top of icing or say cream. Now sometimes if the baker is very special, then he can make the cream into a shape.

The cream is normally just a coating, you can say it is sort of shapeless. But the cream can also be made into a shape, and the cream can be made in a shape just like the person whose birthday is there. So like that, there is cream which is spread out, and there is cream which is having a form.

So the cream that is spread out is like Brahmajyoti, and cream that is having form is like Bhagwan. But both of them are cream, both of them are made of the same substance. So Krishna is Brahmajyoti Satchitananda, and Krishna is Satchitananda Rupam.

As it is said in the Brahma Samhita, Ishwara, Paramakrishna, Satchitananda, Vidraha. So Satchitananda Rupam, Satchitananda Vidraha, both are the same. So after the first line gives the background of who this person is, it reminds us of the position.

But immediately he rushes into the further description. He is wearing a kundal, an earring, and the word lasat can mean beautiful, or it can mean dancing, swinging. So as Krishna is running away from Mother Yashoda, his earring is also swinging.

And among all the ornaments, why does Satyamukti focus on the earring of Krishna? Because the earring has a unique fortune. What is that unique fortune? Krishna has armlets, he also wears ankle belts, he also wears a waist belt, he wears jewels. But as this kundala is swinging, as Krishna is running, the kundala is moving and kundala is touching Krishna's cheeks.

This means the kundala is getting the opportunity to kiss Krishna. And this is the unique fortune which is not had by any other ornament. And therefore he sings, lasat kundala, how fortunate is this kundala.

And Gokul is the abode where the Lord manifests. So Lord Krishna lived for 10 years in Vrindavan, out of which he spent 3 years in Gokula, Gokul Mahavan, 2 years in Vrindavan, and further 2 years in Chandagram. So actually the word Vrindavan has 2 meanings, it refers to one of the ones within Vrindavan, and it also refers to the whole area of Vrindavan.

So sometimes we say in Vrindavan there are 9 forests, Kamleman, Mahavan, and one of them also is in Vrindavan. So in the overall area of Vrindavan, Krishna lived in 3 places. So this pastime is the childhood pastime.

Gokule Prajamanam. Prajamanam means shining. So the spiritual world itself is a shining abode, itself a purging abode.

And in that the Lord is shining all the more. Gokule Prajamanam. And then he says that actually when the Lord shines, now why is he using Gokule Prajamanam? Because Uddhava describes in the 11th canto that the Lord is bhushanam bhushitaha, that normally people wear ornaments to become beautiful, but with respect to Krishna, his ornaments become beautiful by being worn by him.

Because he is so beautiful that actually the ornaments acquire beauty. In fact Krishna is so beautiful, Gokule Prajamanam, that as a youth, Krishna is in Dwaraka, and he enters the mood of Radharani. And then suddenly he sees Krishna himself reflected in one of the crystal walls of Dwaraka palace.

The crystal pillars are there, large pillars, and he becomes attracted, who is this beautiful person? How attractive he is, I want to enjoy his form. And then, thinking how much Radharani he is, and the gopis and the kajwas are attracted to his form, he goes into ecstasy. That is Krishna's form, it can attract everyone, including himself.

Now, this attraction of Krishna is not like mundane attraction, where a person sees himself in a mirror and thinks, oh, I am so beautiful. He is just trying to increase his beauty. Krishna is naturally beautiful.

And Krishna's attraction to himself actually reminds him of his devotees, and makes him long to please his devotees and reciprocate with his devotees. So, Krishna's form is so greatly attractive. And the ornaments actually add to his attraction.

Now, in this world also there are beautiful forms. Of course, they are temporarily beautiful, Krishna's form is eternally beautiful, that is one difference. But another difference is, although we know the forms of this world are temporary, but still, while they are attractive, they do look attractive, they look captivating.

And we often get agitated by that. But the other difference between the worldly beauty and the divine beauty of Krishna is that, the worldly beauty is agitating, whereas Krishna's beauty is pacifying. When we see the beauty of this world, our desires get agitated, whereas when we see Krishna's beauty, our desires get pacified.

How do they get pacified? In 6.27, Lord Krishna describes that by meditating on him, the yogi becomes… The mind becomes peaceful. So, of course, there is negative axis where there are mundane desires, and the mundane desires agitate the mind. And by contact with Krishna, by seeing Krishna's beauty and becoming attracted to that beauty, these mundane desires become pacified.

And then beyond that, a spiritual desire will get activated, that we long to see Krishna. Krishna is not different from his deity. At the same time, a devotee wants to see Krishna personally, so that he can serve him.

So that desire becomes activated gradually. But the first thing that happens is, the worldly beauty agitates our mind, whereas Krishna's beauty pacifies our mind. Another thing is that the worldly beauty is dissatisfying.

It is not satisfying. Actually, when people indulge in worldly gratification, they give up the enjoyment, not because they are satisfied, but because their capacity to enjoy is exhausted. Actually, the pleasure is dissatisfying.

Whereas seeing Krishna's beauty is very satisfying. Therefore, although our mind is attracted to worldly beauty, the devotee tries to redirect his attraction towards Krishna. So, he is shining in that abode of Vrindavan.

And what is he doing? He is standing. So, Ulukhal, he is standing on that Ulukhal. So, all of us know that that was a pastime.

Mother Yashoda was churning butter, and Krishna went and caught her sari and started pulling it. He says, I am hungry. Yashoda put the Ulukhal aside.

And she put him on her chest and started putting him on her lap and started offering him her breast milk. So, actually, Yashoda is not offering her milk to him. She is offering her love to him.

And the love of her heart comes in a liquefied form as her milk. And because her love is unlimited, so the milk coming from her breast is also unlimited. And therefore, the milk that was on the stove thought that I will never get to serve Krishna.

Because Krishna's ability to reciprocate love with Yashoda is also unlimited. Yashoda's ability to love Krishna is also unlimited. And therefore, I will never get to serve Krishna.

Therefore, what is the use of my life? Therefore, let me commit suicide. So, he wanted to commit suicide, he started spilling off. So, at that time, hearing that, Yashoda put Krishna aside and went to stop that stove.

Now, why did Yashoda put Krishna aside? Is there something more important than Krishna for a devotee? Imagine, if they can't inherit Krishna and you find the milk is going on the stove. Will you put it aside and give it back and go or not? No? So, Krishna's service is for the pleasure of Krishna. So, it is not that Yashoda neglected Krishna.

But, she said, my friend, this milk is so precious. You know what special milk she would make, isn't it? That the best cows and the best grass would now be offered to the cows. And the best cow's milk would be offered to other cows.

And then that milk would consist of special milk from which you are trying to make special sweets for Krishna's pleasure. So, sometimes certain services may be urgent. And just because something is urgent doesn't mean that something else is unimportant.

So, she put Krishna aside. Why? Because that service had to be done at that time. Sometimes, you know, we may approach devotees because we want to talk with them and say, I don't have time.

We feel devotees don't value me, devotees don't consider me to be important. It's not like that. But there are certain things which are urgent, have to be done at a particular time.

Yashoda, it's not that she lacked a service attitude. But, the other services were more important. And when Krishna wanted to perform pastimes, so he tended to become angry.

And he performed the leela. Actually, when Krishna performs the leela, it's not a pretence. He actually enters into that mood.

So, he said, you spoil my enjoyment in making milk, I will spoil your work. And he took a stone and thunk! He broke the pot. And then it's described by R.S. Chatterjee that actually he wanted to eat the butter over there.

But he was so small, and the pot was so big, that in trying to take the butter, he fell into the pot. And his whole body became filled with butter. He was eating butter of all kinds.

And then he thought, mother will come, so he ran. But still he was angry. And then he saw there was another pot, so he broke that also.

And then also he started eating butter. And as he was eating butter, after eating butter for some time, his anger became a little pacified. Okay, I cannot eat anymore butter, my stomach is full.

But still he was a little more angry. So, he started offering the butter to the monkeys. So, Krishna's monkey friends are always there with him.

So, this butter pot was on top of a mortar. So, he climbed on top of a mortar. There he was, eating it and he was offering it to the monkeys.

So, Krishna, what he would do is, that when the gopis, in the other gopis' house, when he would steal butter, and they would try to catch him, then he would say, why should I steal your butter? Actually, my mother has so much butter, I am not a beggar. And they said, if you want butter, you can come to our house, we will give it to you. He said, no, I am not a beggar, why should I come to your house? Then he would go and steal butter.

And then, when the gopis would just keep coming, so Krishna would offer the butter to the monkeys, and the monkeys would eat and eat. And then, they would be full. So, at that Krishna would tell the gopis, see, your butter is so third class that monkeys don't want to eat it.

So, he had offered to the monkeys, and Shuddamai saw, where is Krishna? The butter footprints were there everywhere. So, she came from behind, and she saw that Krishna is there, offering the milk to the monkeys. So, Anand Vrindavan Champu is a book written by Kali Kalanapu.

So, that describes Krishna's Anand Vrindavan pastimes, in very poetic detail. He described that Shuddamai felt angry. Why did she feel angry? She thought, this is my son.

I have trained him so nicely. How can my son become so mischievous like this? How can he behave in such an undisciplined way? Shuddamai would normally not believe the other gopis, when they would say that Krishna has stolen butter. Krishna would catch Krishna, and tell Krishna, Krishna, your reputation becomes… Krishna is a small child right now, but this is how mothers are.

See, if you get a reputation of being a thief, who will give their daughter to you in marriage? So, even if children are small, the parents are worried about their marriage. So, she would normally not believe that Krishna was actually stealing butter. But now when she saw that Krishna had actually done this mischief, she got angry.

I am training my child. How can my child be so mischievous? She decided, I will have to punish him. And she saw that he was here, so she came quietly on tip-toe from behind.

And Krishna was looking here and there, but Mother Krishna came right from behind. She was clever. Mother Krishna didn't see behind, but the monkeys who were taking their food, they saw behind, because their face was like that.

I didn't give fright in their mouth, and eyes became wide. Krishna realised, something is wrong. He immediately looked behind, saw his mother, and leapt down and started running.

And Mother Krishna said, where are you going to run, you coward? So, Krishna kept running. And Mother Krishna picked up a stick and started running. And Mother Krishna said, stop, you naughty child.

She said, Mother, please put that stick away, then I will stop. If you are so afraid of the stick, then why did you steal butter? Why did you break my pot? I promise I will not break the pot again. You put that stick away.

So, by this time, Krishna had both stopped. Krishna was at a safe distance from Krishna. If he comes, then I will run immediately.

And then, Krishna started coming again. Again, Krishna started running. So, he showed up, he looked, so he got down, looked and started running away.

So, actually, when Krishna wants to run, nobody can catch him. You know, there was a demon, who was that? Kala Yavan. So, Kala Yavan had a blessing from Lord Shiva, that nobody from the Yadu vamsa could kill him.

So, therefore, Krishna did not kill him personally. But when he came to attack Krishna, he just walked away. And Krishna was walking on his Kala Yavan.

He was on his chariot. He saw that Krishna had come out alone without weapons. He also got down from his chariot.

He said, Krishna, wait, where are you going? And he was running at top speed, and Krishna was just walking casually. And still he was not able to catch him. And Krishna just took him to the other side of the cave.

And he thought that Krishna is sleeping. So, he kicked him. And then, Kuchikund opened his eyes, looked at Kala Yavan, and Kala Yavan had only some scars.

So, Krishna is expert. No matter what blessing somebody gets, Krishna will arrange that all the blessings will be preserved, and yet the purpose will be defeated. So, Krishna arranged like that even for Hiranyakashipu.

Everybody was hearing like that. So, anyway, the point is that nobody can catch Krishna. So, Krishna was running away from Vishwamitra, but Vishwamitra ran faster than him.

In the Upanishads, Vishwamitra described that that in running, nobody else can catch him. He runs faster than everyone. So, even the devatas are afraid of him.

He described in the Bhagavatam that the wind flows because of my fear. So, everybody does their duty out of respectful fear of Krishna. But that Krishna has now become fearful of his mother.

And although nobody can catch him, Yashoda ran faster than him, and she caught him. So, Gopya, by using the word, the first word used is Yashoda. Yashoda, but the second time to refer to the same personality, the word used is Gopya.

So, actually the word Yashoda means Yashoda, one who gives fame. Because she was such an illustrious personality, just like in Hindu tradition it is said that that actually when a bride comes into a family, she is supposed to be like the goddess of fortune coming in front. So, women, if they are cultured and virtuous, then they are supposed to bring in fortune.

So, Yashoda, she was so virtuous, that she would give Yash to whoever was connected with her. And Nanda, Nanda means Ananda, one who would give happiness to others. So, Krishna had such parents that they were so illustrious, they would give happiness and fame to others.

But when Krishna was born in their lives, Krishna gave them Ananda and fame. Krishna gave them Ananda and Yash, that is Krishna. But here the word used is Gopya.

Why Gopya? Because this this extraordinary fortune of having Supreme Lord as a child is got by the cowherd Gopi. So, the word Gopi means several things. Literally it means those who protect the cows.

Gopalak. So, Gopalak, Gopa or Gopi, like Pa is a short form for Palak. So, but the word Gopi is also related with the word Gopa.

Gopa means secret. So, the word Gopi refers to those who keep, whose love for Krishna is hidden from the world. The external world, the Prithvi Vasis, they call them cowherd boys, cowherd people.

But they have the great treasure of Krishna and Krishna Lukti hidden in their hearts. Because it is hidden, so it is hidden for several reasons. The worldly vision, they appear just like ordinary cowherd men.

So, ordinary people don't understand their glory. And that's why the Yajnik Brahmanas, when the Gopas came there, they couldn't understand their glory. When Varuna's servants came, they could not understand the glory of Nanda Maharaj.

Nanda Maharaj was taking a bath after Ekadashi, and at that time they seized him away. But Varuna gave the glory. Varuna's servants couldn't understand.

And similarly the Gopis, especially, because they are young, they keep their love for Krishna hidden in their hearts, but nobody knows about it. So, those who are of the external world vision, just like ordinary cowherd girls, cowherd boys, cowherd girls, cowherd men, cowherd women, they have the supreme fortune of having Krishna as one of them. That's why, special fortune, which is not available even to the great Devatas or the great Rishis, that is available to the Gopis.

So, Nishtamayi is the highest rasa, just below Madhurya rasa. Nishtamayi is the highest personification of that Vatsalya rasa. And then, now what has happened? param rishnamatyam sattva tritya gopya Tritya means by great effort.

He caught him. Caught him. So, Prabhupada gave one of his disciples the name Dhruta Karamaprabhu.

Dhruta means very difficult, gopya. So, the Gopi caught Krishna, which is very difficult to do. And then, now Krishna is caught.

Now Krishna is afraid that he will be beaten. Then what happens? He says, Mother, put aside that stake, put aside that stake. So, Eswaramayi starts thinking, Krishna is getting too frightened.

I should not let him be too frightened. So, let's recite the first verse, then the second verse. And then we will discuss the second verse.

Try to meditate on the meaning of each word. prudantam muhur netram yugmam ruchantam karam bhoja yugmena sadhaka netram bhubhushvaca tampa trirai kaaka kantha sthita graivam damodaram bhakti padam prudantam muhur netram prudantam muhur He is crying again and again. He is crying.

prudantam muhur netram yugmam ruchantam So, netram means eyes, yugmam means two. ruchantam karam bhoja yugmena So, yugal, you know, we have Krishna is called as yugal, Radha Krishna is called as yugal or kishor. Kishor means youth.

So, yugal means two. The word yugal is often used, that's why. Yugal is coming twice over here.

So, with his two hands, prudantam muhur netram yugmam ruchantam karam bhoja yugmena So, with his two lotus hands, karam bhoja, with his two lotus hands, what is he doing? netram yugmam ruchantam ruchantam means he is rubbing, he is rubbing his eyes. So, Swamiji says that this can have two meanings. Actually, out of fear of Mother Yashoda, he is crying.

And he is crying and tears are coming and he is wiping his eyes. So, innocence. And, Radha Krishna said, Actually, Krishna knows that I have a naughtiness and I am going to be punished.

And he knows that I want to skip the punishment. So, he is doing a nakhara of crying. And sometimes tears won't come, you rub your eyes, tears will come.

That's why he is rubbing his eyes. Prudantam, he is pretending to cry. Prudantam muhur netram yugmam ruchantam karam bhoja yugmena netram So, netram is what? Atanka means terror.

So, he is terrified. What is Mother Yashoda going to do now? He is crying. Mother Yashoda is pacified now.

Otherwise, I have to cry more now. He is showing fear in his eyes. So, that's why Mother Yashoda has become pacified.

And then, when Mother Yashoda sees that Krishna is so frightened, she says, I should not frighten Krishna so much. She puts her seat back. One problem is solved.

So, then Mother Yashoda says that I have to do something about it. I have to discipline him. So, then she decides to tie him up.

So, as Krishna has been running fast, and now he is crying, so what is happening because of that? His whole belly and chest is moving. So, muhushwasa kampa trirekhankar kanta. Muhushwasa.

Muhu means again and again. He is running fast. When we run, we run fast.

Kampa trirekhankar kanta. So, his kanta, actually, in the scriptures, there are different symptoms of beauty which are described. So, one of the symptoms is that when a person, in a normal posture also, there are three lines on his neck.

So, because Krishna is beating fast, three lines are formed. And those three lines are like the, when we have a conch, a conch has sometimes three lines. They are like three lines over here.

So, they are considered a sign of beauty. So, those three lines are visible, trirekhankar kanta on his neck. And then, sthita grevam dhamo dharam bhakti baddham.

That Lord, finally, as we know, Yashoda tried to bind him. She got more rope. Sthita's two fingers were short.

She got more rope. She got all the rope in her house. Now, she had nine lakh cows.

So, for each of the cows, they have ropes to tie. And each cow has four legs. So, to tie two legs together, they have one rope.

So, as I said, she had eighteen lakh ropes. She brought all of them together and tied them. And still, it was too short.

And then, whenever Krishna had any mischief, this news spreads automatically in Vrindavan. It came along. And they are all watching the fun.

And one of the gopis said to Krishna, What is this, Mother Yashoda? Today morning, only you tied the waist thread. You tied the waist thread around his waist. Why are you not able to tie this rope around his waist? The waist thread is still there, around Krishna's waist.

But this rope is not getting tied. And the other gopis said, You know, your son is very wonderful. You can never tie him up.

So, Mother Yashoda was amazed how she is not able to tie Krishna. She told them, Don't just laugh and talk over here. Go and get ropes for me.

They went to their house and they also got ropes. And still, they are not able to tie. And they are not able to tie.

Finally, Krishna saw that his mother is exhausted. And because she is exhausted, he decided that, I will let myself be tied. So, actually, Bhakti Sanskrit has to describe that, how it happened.

Why did Krishna let himself be tied? Because, all the elderly gopis were bringing their ropes. But nothing was happening. And then finally, little Radharani came there.

She was very small. And she saw that Krishna is not getting tied. So, she took out her own ribbon and gave it to Krishna.

And Krishna saw that ribbon, now I have to get tied up. So, that's why we also say, Radha Damodar. There is no Radharani in this pastime.

But actually, whoever has any Bhakti, Radharani is the source of all Bhakti. So, even Yashodanaya's Bhakti is actually a manifestation of Radharani's Bhakti. Radharani is called as the Bhakti Ashraya.

She is the shelter of all Bhakti. And whatever Bhakti anyone gets, that is from her. So, in that sense, wherever any pastime is performed, Radharani is always there.

And, so, when Prabhupada, when we had this temple in Delhi made, this Kon temple, so the name for that was given was Prabhupada said, Radha Parthasarathy. Now Parthasarathy is Arjuna. Say, Parthasarathy refers to the Lord who is the driver of Arjuna.

Now, on the chariot, in the battlefield of Kurukshetra, there is no Radharani. Is Radha Parthasarathy a rasabha? No, because there is Arjuna, and Arjuna's Bhakti which has made the Lord Parthasarathy. But Arjuna's Bhakti is a result of Radharani.

Actually, whoever has Bhakti gets it only from Radharani. And that is why Radha Parthasarathy is not a rasabha. Radharani can be included in all the relationships.

Everybody's Bhakti comes from Radharani. So, when finally Krishna got tied up, he got tied up by what? Sita graham dhamo dharam bhakti padham. He was tied not by ropes, because no ropes can tie Krishna.

Duryodhana had a plan that he will arrest Krishna. He thought, if I can arrest Krishna, Krishna is a very formidable warrior, odds will change in the war, then I can win the war. So, he came to arrest Krishna, he just laughed and expanded himself.

His universal form, and all the soldiers who had come to arrest him, he had brought hundreds of soldiers, he had made a complete conspiracy. Prabhupada just fell back in fear. Somebody so big, where will you tie him from? Fire was coming from his mouth, he was looking very frightening also, so he couldn't be tied.

He can never be tied by ropes, but he can be tied only by love. In fact, in the Chaudhagra Ganyashtakam, which is written by Bhilvamangala Thakur, he says, my dear lord, you are all-powerful, that's what the Vedas say. But I say the Vedas are wrong, we are not all-powerful.

Why? He says, there is one thing which you cannot do. He says, He says, He says, my dear lord, you know, the material existence, you can cut that off. It is said that remembrance of Krishna is like a sword, which cuts off our material existence.

The ropes that bind us to material existence get cut off. He says, Remembrance of Krishna is like a sword. What does it do? He says, Lots of karma will tie you tight, but Chinnandi, the remembrance of Krishna cuts that off.

Therefore, the wise person always wants to remember Krishna. And who will be that person who will not want to hear about Krishna? Because without hearing, how can we not remember? How can we remember him? Who will not have eagerness to hear about Krishna? The Bhagavatam is saying this. So, Krishna can cut all the ropes.

He can cut the rope of Bhopashibandha, He can cut the rope of Yamapashibandha, For whom did he cut the rope of Yamapashibandha? Ajamila. Just by remembrance. See, the glory of the holy name, just by one chanting of the name of Hari, is liberated from Bhopashibandha.

So, Krishna can cut all knots, but when the devotee ties him up, he cannot cut that knot. He cannot cut that knot, because the devotee's love overpowers him, the devotee's love conquers him. So, that's why he is tied by And actually, later on when Krishna is tied up like that, he could not free himself.

And even the Gopas came there, there was Sridhama, there was Subala, there was Tukkrishna, all of them, they tried, and they said, Krishna will untie you. But they couldn't untie Krishna. Why? Because they are in Sakhya-rasa.

And Mother Yudhishthira is in Vatsala-rasa. So, Vatsala-rasa is higher. The knot tied by Vatsala cannot be removed by Sakhya.

And Madhumangal was very happy. Madhumangal, why was he happy? Because every time when they steal butter, they all run away. Madhumangal is lame.

He limps a little bit. So, he can't run. And Madhumangal was very fat also.

So, he can't run. So, he always used to get caught. And he would get punished.

Krishna, now you will experience what I am experiencing. All the time. So, he was happy.

That lord has got the name by his past name, Damodara. Udara means Dam means rope. That lord is tied by the rope.

So, let us recite this. Then we go to the next one. Pradantam muhur netram Yugmam vrajantam Karam bhoja Yugmena Satam khanitram Muhuswara Kamba Trihekha Kakanta Titagraha Mandamo Dargaham Bhakti Iti Iti Iti Iti Iti Iti Iti Just see, see this.

Atyavakuni is so amazed to see how the lord is conquered by the love of his devotee. Iti means this. Raghavan Goswami says this can refer to two things.

This can refer to the principle that the Lord becomes dependent and bound by his devotees. Or it can refer to this particular pastime. Iti Druk… Iti Druk Swa Leela… By pastimes… What is he doing? Iti Druk Swa Leela Gir Ananda Kunde In pools of ecstasy Anandriya Shyamakund Tathakund He is talking about Ananda Kund You know we have this Bhavasagar In which we are all being tossed up and down And we are suffering The impersonals want to find a shore Where can we get out of this Bhavasagar? And they want to find a shore That is shore of immortality That is shore of Brahman But beyond that shore there is another ocean That ocean is Bhakti Rasamritsindhu So the devotee doesn't want to just stay on the shore He wants to be tossed But not by the waves of this material ocean But by the waves of the ocean of devotion So, the same principle Ananda Kunde He is drowning his devotees in the pools of ecstasy Iti Druk Swa Leela Gir Ananda Kunde Swa Ghosham Swa Ghosham is his own village Those who live in his own village of Vrindavan Nimajjantam Aakhyapayantam Nimajjantam means He is drowning them Aakhyapayantam By doing this he is declaring.