Sri Sri Damodarastakam and Kartika-mahatmya

Introduction to Damodarastakam

tabe tara disa sphure mo-nlcera brdaya

lsvara tumi, ye karaba, sei siddba baya

"If You would please manifest Yourself within my heart and personally direct me in writing this book, then, although I
am so mean, I may hope to be able to write it. You can do this because You are the Supreme Personality of Godhead
Yourself, and whatever You direct is perfect." (Cc Madhya, 29.327)

With these words SrI Sanatana GosvamI sought the blessings and the inspiration of Lord Caitanya Mahaprabhu,
complying with the Lord's order to composeHari-bbakti-vilasal. Despite the existence of other smrti-sastras such as
Manu-smrti, Yajnavalkya-smrti, and so on, a specificVaisnava-smrti was wanting2. Therefore the Lord asked Sanatana:

vrndavane krsna-seva, vaisnava-acara

bbakti-smrti-sastra kari kariba pracara

"Establish devotional service to Lord Krsna and RadharanI in Vrndavana. You should also compile bhakti scripture and
preach the bhakti cult from Vrndavana." (Cc Madhya 23.109)

Conforming to the Lord s order, Sanatana GosvamI, assisted by Gopala Bhatta GosvamI, wrote Hari-bhakti-vilasa, which
contains instructions on routine activities, descriptions of rituals and festivities, scriptural evidences for theological and
philosophical Vaisnava tenets, and much more. The book is filled with authoritative quotations from hundreds of
scriptures.
Some of its chapters describe the various lunar months, including a calendar of the various festivities and ceremonies, and
one full chapter, the sixteenth, is devoted to the month of Kartika, which is particularly dear to the Lord and to His
devotees.
The present book is an attempt to concisely render this chapter in English language. It is arranged in two
parts: the first is a detailed translation of the Damodarastaka verses accompanied by the respective commentary, and the
second is a digest of the whole chapter, which unfolds in three subdivisions, namely Cogency of Kartika vratas, Greatness
of Kartika, and Kartika duties.
Although there are already some English versions of Damodarastaka available, the necessity of a new translation was
dictated by the presence of the commentary which accompanies it. The commentary, in fact, gives shades of meanings
which were not referred to in previous translations, and in order to give full justice and maximum clarity to the
commentary I was forced to translate the verses afresh; the same is true for the Bhagavatam verses quoted by the author
in his commentary. In Sanskrit poetry, words have the power to express several different meanings, just like the sound of
a bell (dbvani) reverberates and expands in many echoing waves. Therefore I certainly do not intend to undermine other
translations and I plead those readers who are accustomed to read them regularly to bear with me. The work of those
translators was certainly encomiable and it would be foolish not to acknowledge its value, nevertheless I believe it does
not fully represent the original. Perhaps to respect it more than the original may even culminate in a sin of false piety.
Damodarastaka is quoted in Hari-bhakti-vilasa as an extract from Padma Purana3, where it is ascribed to Sage Satyavrata.d
Sanatana Gosvaml introduces it, with these verses from Padma Purana, as part of the worship to Srl Srl Radha-Damodara,
the presiding Deities of the month,:

tatab priyatama visno radbika gopikasu ca

kartike pujanlya ca srl-damodara-sannidbau

"SrI Radhika is Lord Hari's favorite among the GopIs. Therefore duringKartika She should be worshipped, next to SrI-
Damodara."

dvijam damodaram krtva tat-patnlm radbikam tatba

kartike pujanlyau tau vaso lankara-bbojanaib.
radbika-pratimam viprah pujayet kartike tu yab
tasya tusyati tat-prltyai srlman damodaro barib.

"During Kartika, one should worship a brabmana as SrI Damodara and his wife as SrI Radha, offering them garments,
ornaments and eatables. 0 brabmanas. Srl Damodara, Lord Hari, is very pleased with the devotee who seeks Srl Radhika s
satisfaction by worshipping her murti during the month of Kartika."
 damodarastakam nama stotram damodararcanam
nityam damodarakarsi patbet satyavratoditam.

"One should recite regularly the hymn sung by Satyavrata Rsi called Damodarastaka, because this worship attracts Srs
Damodara." (HBV 16.195-198)

Sanatana Gosvaml himself compiled a commentary onHari-bbakti-vilasa called Dig-darsini-tika. Dig-darsini means
«which gives the orientation» and tika means commentary. In Sanskrit literature it is quite common to find an author
commenting on his own work, so the reader ought not to be surprised.
The commentary is enriched by frequent citations from Srimad-Bbagavatam. Sanatana Gosvaml is renowned as a true
rasika and a great expert in the subtle meanings of Srsla Vyasadeva's masterpiece. His elucidations emphasize the proper
attitude in praying to the Lord, display the true teaching behind the Lord'shla, and disclose some hidden truths about
Vraj a-bbakti5.
I chose to add to the translation of the commentary its transliteration. I'm a Sanskrit lover and I felt it my duty to
encourage the reader to learn more about this extraordinary language. I also did it for the benefit of scholarly readers who
may like to verify the translation with the original.
As for the second part, I did not include Devanagars script and transliteration of the verses to keep the size of the book
within reasonable limits. I tried to clarify obscure topics with extensive footnotes, many of which are extracts fromDig-
darsinl-tlka.
At first I thought of retaining the Sanskrit for technical words such as bbakti, prema, bbava, etc., which are widely
employed in the text and in the commentary. Later on I tried to smoothen the prose by using English equivalents. In the
last drafts, however, I opted for a compromise between the two approaches.
For example I believe that «devotion» does not convey the full meaning ofbbakti, which is a much more dynamic
concept6 . Similarly, «loving devotion » is not fully satisfactory as an equivalent for prema, especially due to the implications of the
word «love » in the present use. Again, neither «feeling » nor «sentiment » do cover the full import of bhava in the context of
bhakti. The word «pathos » may be more accurate, due to the specific usage in the field of aesthetics, but it is not very intelligible
for the occasional reader, and its connotations are somewhat misguiding when superimposed on Indian aesthetics.
A more exhaustive analysis of these and other words would be necessary to give the original work full justice, were it not
for the fear of trespassing the borders of this book. After all, this had always been a dilemma — any work of translation is
bound to incompleteness — and I am aware of being distant from a final solution. The core of the problem lies in the
difference in culture, habits and language. These incompatibilities are even more marked between ancient and modern
civilizations, owing to the lapse of time. Moreover, philosophical works are particularly liable to translation incongruities7.
As for philosophical conclusions, Sanatana Gosvams's work is surely flawless, having been written with accomplished
scholarship and full realization. In the event of discrepancies I claim full responsability, hope for the clemency of the
reader, and beg the author for forgiveness.

Sri-Damodarastakam
(From Padma Purana)

with the Dig-darsini-tika by Srk Sanatana Gosvamk

Devanagars text, transliteration, word for word synonyms, translation, commentary and commentary's transliteration

Introduction

The eight verses called Damodarastaka, which are widely read, recited and sung every autumn during the month of
Kartika, are already familiar to most Vaisnavas. To many, however, theseslokas may appear somewhat mysterious, and
reciting them may become just an empty ritual, mostly due to the language barrier.
There are already some English versions of Damodarastaka available, all having their virtues and their reason to exist.
Nonetheless I deemed those versions defective in some respects, thus I felt an original work deserved to be presented.
Damodarastaka is an extract from Padma Purana, one of the six sattvika Puranas,i although I could not trace it in the present
editions at my disposal, namely Gita Press's and Nag Publishers'. The reasons for this discrepancy may be several, but to analyze them evades
the purpose of the present booklet. Let's take notice, however, that there are at least three different variants of Padma Puranaii, and I could not
consult all of them.
Anyhow, the eight verses were certainly present in the version consulted by the author ofHari-bbakti-vilasa. They are
ascribed to Satyavrata Muni, and are composed in Bbujanga-prayata metre, which has twelve syllables in each quatrainiii.
The injunction for their daily recitation during the month ofKartika, which is originally found in Padma Purana, is
corroborated in Hari-bbakti-vilasa, the work attributed to Sri Gopala Bhatta Gosvaml and to Srl Sanatana Gosvaml.iv
Hari-bbakti-vilasa is called Vaisnava-smrti, the devotional law-book. It contains instructions on routine activities,
descriptions of rituals and festivities, scriptural evidences for theological and philosophicalVaisnava tenets, and much
more. The book is filled with authoritative quotations from hundreds of scriptures.
Some of its chapters describe the various lunar months, including a calendar of the various festivities and ceremonies. In
the section dealing with the month of Kartika the Damodarastaka prayers are introduced as follows:

tatab priyatama visno radbika gopikasu ca

kartike pujanlya ca srl-damodara-sannidbau

Srs Radhika is Lord Hari s favorite among the Gopss. Therefore duringKartika She should be worshipped, next to Srs-
Damodara.

dvijam damodaram krtva tat-patnlm radbikam tatba

kartike pujanlyau tau vaso lankara-bbojanaib.
radbika-pratimam viprab pujayet kartike tu yab
tasya tusyati tat-prltyai srlman damodaro barib.

During Kartika, one should worship a brabmana as Srl Damodara and his wife as Srl Radha, offering them garments,
ornaments and eatables.

0 brabmanas. Srl Damodara, Lord Hari, is very pleased with the devotee who seeks Srl Radhika s satisfaction by
worshipping her murti during the month of Kartika."

damodarastakam nama stotram damodararcanam

nityam damodarakarsi patbet satyavratoditam.

One should recite regularly the hymn sung by Satyavrata Rsiv called Damodarastaka, because this worship attracts Srl Damodara.

Sanatana Gosvaml himself compiled the Dig-darsim-tika on Hari-bbakti-vilasa. Dig-darsini means which gives the
orientation" and tika means commentary. In Sanskrit literature it is quite common to find an author commenting on his
own work, so the reader ought not be surprised by this.
The commentary is enriched by frequent citations from Srimad-Bbagavatam. Sanatana Gosvaml is renowned as a true
rasika and a great expert in the subtle meanings of Srsla Vyasadeva's masterpiece. His elucidations emphasize the proper
attitude in praying to the Lord, display the true teaching behind the Lord'shla, and disclose some hidden truths about
Vraja-bbaktivi.
I have not annexed any personal comments to the translation, except where absolutely necessary for the sake of clarity. At
places I appended footnotes, from which interested readers may benefit.
I chose to add to the translation o f the commentary its transliteration I ma S.anskrit lover and I feltit my duty to
encourage the reader to learn more about this extraordinary language Ialso d.id it for the benefit of scholarly
readers who will like to veri fy the translation with the original
The quotations within the commentary are exclusively from Srimad-Bbagavatam; all references in parentheses indicate
the number of Canto, chapter and text, respectively.
At first I thought of retaining the Sanskrit for technical words such as bbakti, prema, bbava, etc., widely employed in the
text and in the commentary. Later on, however, I changed my mind, hoping to enhance readability by using English
equivalents, although I am fully aware of the limitations of such renderings. The last drafts were a compromise of this
two approaches.
The reader should be aware, for example, that "devotion" does not convey the full meaning ofbbakti, which is a much
more dynamic conceptvii. Similarly, "loving devotion" is not fully satisfactory as an equivalent for prema, especially because of the impact
the word "love" has on the modern mind. Again, neither "feeling" nor "sentiment" do cover the full import of bhava in the context of bhakti.
The word "pathos" may be more accurate, due to the specific usage in the field of aesthetics, but it is not as intelligible for the occasional
reader, and its connotations are somewhat misguiding when superimposed on Indian aesthetics.
A more exhaustive analysis of these and other words would be necessary to give the original work full justice, but it
eludes the purpose of this booklet. After all, this had always been a dilemma — any work of translation is bound to
incompletenessviii — and I am aware of being distant from a final solution. The core of the problem lies in the difference in culture, habits
and language. These incompatibilities are even more marked between ancient and modern civilizations, owing to the lapse of time. Moreover,
philosophical works are particularly liable to incongruities.ix
Sanatana Gosvams's work is flawless, being written with accomplished scholarship and full realization. I am fully
responsible for whatever imperfections have crept in the translation due to my incapacity or lack of spiritual
understanding. I hope for the clemency of the reader and I beg the author for forgiveness.

Text One

namamlsvaram sac-cid-ananda-rupam
lasat-kundalam gokule bbrajamanam
yasoda-bbiyolukbalad dbavamanam
paramrstam atyantato-drutya gopya

namami — I bow down; isvaram — to the Supreme Lord; sac-cid-ananda-rupam — Who is the embodiment of eternity,
sentience and bliss; lasat-kundalam — with swinging earrings; gokule — in Gokula; bbrajamanam — Who shines;
yasoda-bbiya — in fear of Yasoda; ulukbalad — from the mortar; dbavamanam — running away; para-amrstam — was
caught from behind; atyantatah d-rutya — running faster; gopya — by the gopt.

"I bow down to the Supreme Lord, Who ever shines in Gokula. He is compact sentience, eternity, and bliss, in
constitution. His earrings were dancing on His cheeks as He ran from the mortar in fear of mother Yasoda, who
eventually caught Him in the chase that followed."

Dig-darsinx-txka
I bow down to the Supreme Lord, Srs Damodara, and to Srs Radha. In this commentary I shall disclose the purport of Sri
Damodarastaka.
Before describing the essence of Srs Krsna's divinity in the distinctive character, form, activities, and qualities of is Gokula
manifestation, Satyavrata Rsi devotionally bows down to the Lord in prelude to his prayers —namamisvaram sac-cid-
ananda-rupam. He humbly begins by paying his respects to invoke auspiciousness, as per the rulem.
To whom does he offer respects. To Isvara, the Supreme Lord. The intended import of the wordisvara is, electively, "the
owner of every energy," "the undisputed Lord of the universe," or simply "my Lord." These three meanings respectively
imply glorification, prayer to the Supreme, and exclusivebbakti.
What is the nature of the Supreme Lord7

srl-radba-sabitam natva sri-damodaram lsvaram, damodarastaka-vyakbya-dig esa darsyate dbuna. tatragre kim api
prartbayitum adau tasya tattva-rupa-hla-gunadi-visesam gokula-prakatita-nija-bbagavatta-sara-sarvvasva-bbutam
varnayan bbaktyadau namas-karoti namamlti. tac ca mangalartbam sarvva-karmasu prag eva dasya-visesena vidbanad
adau nirdistam. kam? lsvaram sarvva-saktimantam jagad-eka-natbam nija-prabbum va. tatradyab paksab stutyadi-sakty-
artbab, dvitiyab parama-vandyatartbab, antyas ca bbakti-viseseneti dik. katbam-bbutam?

Concentrated bliss, sentience, and eternity are the ingredients of His constitution. This characteristic proves the Lord
supreme position.xi
Next, Satyavrata establishes the Lord's supreme position by portraying His extraordinary charm —lasat-kundalam.
His earrings, engaged with Him in eternal childhood pastimes, endlessly play on His cheeks when He flees from his
mother, Yasoda. This image captures His splendid visage.
Moreover, the Lord's relation to every ornament is evoked by the exclusive fortune of these two earrings, who are chosen
to kiss His cheeks. Thus another meaning is, "His earrings shine because of His beauty," which refers to His body's
peculiarity of beautifying even jewels. The Gopis declare in the Tenth Canto (10.29.90): "Birds, cows, trees, and deer are all
thrilled when looking at this form, which blesses the three worlds."

sac-cid-ananda-rupam sac-cid-ananda-gbana-vigrabam ity artbab, iti tattva-visesenotkarsa-visesa uktab.

saundarya-visesenotkarsa-visesam aba, lasantl srl-yasodabhiya dbavamanat satata-balya-krlda-visesa-paratvad
nirantaram lolataya gandayob krldantl kundaleyasya tam; iti srl-mukbe sobba-visesa uktab. yad va, srl-ganda-cumbana-
saubbagyatab kundaloyob sarva-vibbusanesu mukbyatvat tabbyam tani sarvany evopalaksyante. tatas ca lasantl
sobbamane kundaleyasmat tam bbusana-bbusanangam ity artbab. ataevoktam srl-goplbhir dasama-skandbe, "trailokya-
saubbagam idan ca nirlksya rupam, yad go-dvija-druma-mrgab pulakany avibbran" iti,

And Uddhava states in the Third Canto (3.2.12): "The Lord is spellbound by the splendor of His own body, which is the
ornament of all ornaments."
Then he proves the Lord's supreme position through the exceptional qualities of His associates — gokule bhrajamanam.
"He shines in Gokula, the land of the gopis, the gopas, the cows, and the calves."
By using the verb "shines" Satyavrata Muni indicates that Srs-Krsna further enhances the already wonderful land of
Gokula with His presence. Or, he just hints to the natural beauty of the place, where the Lord appears splendid. It is said
in the Tenth Canto (10.32.10): ...surrounded by Gopis worshipping Him, He displayed all the beauty stored in the three
worlds.
He further promotes the Lord's supreme position by sketching one of His exquisite pastimes in the second line of the
stanza —Yasoda-bhiyolukhalad-

"vismapanam svasya ca saubbagardbeb, param padam bbusana-bbusanangam" iti. parivara-visesenotkarsa-visesam aba,

gokule gopa-gopl-go-vatsadi-nivase bbrajamanam, yogya-stbana- visese purvato py utkarsa-visesa-prakatanena gokulasya
svabbavika-sobba-visesena va sobbamanam. tac ca srl-dasama-skandbadau,"cakasa gopl-parisad-gato'rcitas, trailokya-
laksmy-ekapadam vapur dadbat" ity adinoktam. Llla-visesenotkarsa-visesam aba, yasam deti sardbena.

dhavamanam paramrstam atyantato-drutya gopya. Srl Krsna, standing on top of a grinding mortar,
was snatching yogurt from a hanging jar.xii Seeing His mother coming, He climbed down the mortar and ran in fear of punishment for
the mischief of breaking the earthware.
The Ninth Chapter of Tenth Canto is devoted to the detailed narration of this incident (10.9.8,9):
She cautiously approached Her son, Who was standing on the upside-down mortar. Furtively glancing around, He was
feeding yogurt to a monkey from an hanging pot.
Seeing His mother coming towards Him with a stick, He immediately climbed down the mortar and fled as if in fear, but
she pursued Him, that same Lord Who cannot be captured even in the unflinching meditation of greatyogis.
In the words atyantato drutya, the suffix 'yap' is

yasodaya matub sakasad bbiya dadbi-bbanda-bbedanady-aparadba-krta-bbltya udukbalat sik-stbita-navanlta-

cauryartbam udvartya tale samarudbad udukbalatab dbavamanatvayapasarantam. Ata ca visesapeksakair dasama-
skandba-navamadbyayoktam, "udukbalangbrer upari vyavastbitam /markaya kamam dadatam sici stbitam/ baiyangavam
caurya-visankiteksanam/nirlksya pascat sutam agamac cbanaib;" tam atta-yastim prasamlksya satvaras / tato'
varubyapasasara bbltavat / gopyanvadbavan na yam api yoginam / ksamam pravestum tapaseritam manab" ity ady
anusandbeyam. tatas ca atyantato-drutya vegena

used with the root dru because the word atyantatas is compounded with itxiii.
Yasoda could ran faster, thus she soon caught Him from behind. The words "running fast" educe the special charm of her
broad hips and breasts, as well as her intense affection.
The word gopya reminds that this rare fortune belongs to the cowherd-people only and owes to the expression of their
love.
The words "she caught Him from behind" also hint to His special affection for her. It is said inBbagavatam (10.9.10):
Although hampered by her broad hips, the graceful mother ran after Him; and flowers dropping from her loosened hair
followed her path. Finally, she caught Him from behind.

dbavitva samasaikapadyenayab-adesab, gopya srl-yasodaya para. amrstam prstato dbrtam, atra ca atyantato-drutyety
anena srl-yasodaya api stana-nitamba-gauravadi-saundaryya-visesab sneha-visesas ca sucitab. gopyeti premokti-pari-patya
gopa-jatlnam eva tadrsam mabasaubbagyam iti dbvanitam. paramrstam ity anena tasyam bbagavatab sneha-viseso
dbvanita iti dik. atra ca, "anvancamana jananl brbac-calac-cbronl-bbarakranta-gatib sumadbyama /javena visramsita-
kesa-bandbana-cyuta-prasunanugatib paramrsat" ity artbo' nusandbeyab

Text 2

rudantam mubur netra-yugmam mrjantam

karambboja-yugmena satanka-netram
mubub svasa-kampa-tri-rekbanka-kantba-
stbita-graiva-damodaram bbakti-baddbam

rudantam — weeping; mubub — again and again;netra-yugmam — the two eyes; mrjantam — rubbing; kara-ambboja-
yugmena — with the two lotus hands; satanka-netram — having frightened eyes; mubub — again and again; svasa — due
to rapid breathing; kampa — trembling; tri-rekba-anka-kantba — on the neck, marked with three lines like a conch; stbita
— placed; graiva — necklace; damodaram — to Damodara; bbakti-baddbam — Who is bound by bhakti.

"Having been caught, He was sobbing and rubbing His frightened eyes with His lotus hands. His gasps were
shaking the ornaments on His neck, which is marked with t h ree li nes like a conch.xiv I bow down to Srl-Damodara, Who
can be tied only by bhakti."

Dig-darsinx-txka
Now Satyavrata Muni refers to the sequel of the pastime, with the words — rudantam... etc.
This is the description given in Bbagavatam(10.9.11):
Yasoda reprehended Krsna, holding His arm. Weeping and glancing at her in fear, He was rubbing His eyes and thus
spreading the black kajjalxv on His face.

Seeing the stick in His mother hand He was trying to avoid the impending punishment by weeping and by rubbing His
eyes with innocent spontaneity.
Alternatively, with His hands He was wiping the tears suddenly provoked by fear, or He was trying to check the flow of
tears.
The words satanka-netram suggest that if His eyes were frightened, His mind was ever more so, or, just that a cowed
expression was in His eyes.

tad-anantara-hla-visesam vadan, "krtagasam tam prarudantam aksinl / kasantam anjan- masinl sva-panina / udviksamanam
bbaya-vibvaleksanam haste/grbitva bbisayanty avagurat" ity artbam aba, rudantam iti. matr-baste sastim drstva taya
tadanam asankbya bbitatvadi pradarsanena tat-paribaranaya krandantam, ata eva karambboja-yugmenanetra-yugmam
mrjantam yugapan marjayantam, etac ca balya-hla-visesa-svabhavatah. yad va, bbayavesena sadyo' nugaccbato' sruno
niskasanartbam, yad va, asru-dbarapasaranartbam iti dik. yatab satanke sasanke netre api, kim punar mano yasya tam.
yad va, sa-bbaya-niriksana-netra-yugmam ity artbab.
In either case the Lord was showing fear, trying to escape a likely spanking.
Moreover, His sobbing shook the ornaments such as the string of pearls on His smooth neck which, is marked with three
lines like a conch.
Damodara means "having a rope on the abdomen," as described in Bbagavatam (10.9.19),
"Then she bound Him with a rope to the mortar, as if He were an ordinary child."
The rope mutually tied his belly and the mortar. This incident again emphasizes Sn-Krsna's supreme position,
but from the perspective of His peculiar dependence on His devotee: being the recipient of His mother's love, or
due to His affection for His mother, He was compelled to let her tie Him up. It wasn't because of the ropes's
stength: in fact, no matter how many ropes she would join, they were always short by two inches.

tatas ca tadana-paribaranartbam idam api hlantaram ubyam. kin ca, mubub svasena rodanavesa-krtena kampam
kampamanam, tri-rekbanke kambuvad-rekba-traya-cibne kantbe stbitam graivam graiveyakam sarva-grivabbusanam
muktabaradi yasya. dama udare yasya, anena ca "gopikolukbale damna babandba prakrta yatba" ityuktam. damnodare
ulukbale cobbayato bandbanam uktam, tad evabhivyanjayan bbakta-vasyata-visesenotkarsa-visesam aba, bhaktyaiva
matub sva-visayakaya tasya va matr-visayakaya baddbam svlkrta-bandbanam, na tu pasa-varga-balat, sarvatab
samuccitair apy anantaib pasair nyuna-dvy-angulapuranat.

As the Bbagavatam says (10.9.15-17), "While tying her mischievous son she found that the rope was short by two
inches, and she looked for another one.
Realizing that this also was too short, she brought more ropes, but still the ropes were two inches too short to make a
knot. In this way she collected all the ropes available at home...."
Alternatively, the Lord wants to teach that only devotion can conquer Him. This meaning, however, culminates in the
previous one (He was bound by His mother's devotion and not by ropes).
The narration continues as follows (10.9.18-21):
"His mother was wet with perspiration and her flower fillet slackened. Seeing her so exerted, He mercifully agreed to be
bound. 0 king Pariksit! Being the Supreme Controller, Srs-Krsna is absolutely independent, but here His dependence on
His devotee was disclosed.

tac coktam - "tad dama badbyamanasya /svarbbakasya krtagasab / dvy-angulonam abbut tena / sandadbe' nyac ca gopika;
yad aslt tad api nyunam / tenanyad api sandadbe / tad api dvy-angulam nyunam yad yad adatta bandbanam; evam sva-
geba-damani /yasoda sandadbaty api" ity adi. yad va, damodaratve betub — bhaktyaiva baddbam vasl-krtam, tatbapi sa
evartbab paryavasyati. kin ca — "sva-matub svinna-gatraya / visrata-kavara-srajab / drstva parisramam krsnab / krpayaslt
sva-bandbane; evem sandarsita by anga / barina bbakta-vasyataxvi / sva-vasenapi krsnena/ yasyedam sesvaram vase;

Brahma, Sankara, and even Laksms, who resides on

the chest of the Lord, cannot win the mercy that Yasoda got from Krsna, the grantor of liberation.
Even ascetics, scholars, and yogls cannot reach Srl-Krsna, the Son of Yasoda, as easily as the devotees."
Furthermore (10.10.25), (The Lord thought ) "Srs-¹rada is My dear devotee. I shall grant to these two sons of Kuvera
whatever he promised themxvii."
Hence ¹rada's devotion for the Lord is the true cause behind the pastime of uprooting the Yamalarjuna trees.

nemam virinco na bhavo / na srlr apy anga-samsraya, prasadam lebbire gopl yat tat prapa vimukti-dat; nayam sukhapo
bbagavan / debinam gopika-sutah / jnaninan catma-bbutanam /yatba bbaktimatam iba" iti esam artbab, tatba, "devarsir
me priyatamo /yad imau dbanadatma-jau / tat tatba sadhayisyami /yad-gltam tan mabatmana" ity ader artbo' pi srl-
narada-bbakty-apeksaya yamalarjunadi-tat-tal-hla-rupo nena sucitab.

Text 3

itldrk-sva-hlabbir ananda-kunde
sva-ghosam nimajjantam akbyapayantam
tadlyesita-jnesu bbaktair jitatvam
punab prematas tam satavrtti vande.

iti — thus; ldrk-sva-hlabbib — by such activities; ananda-kunde — in a lake of bliss; sva-ghosam — His village;
nimajjantam — submerging; akbyapayantam — disclosing; tadlya-lsita-jnesu — to those aware of His glories; bbaktaib
jitatvam — Who is conquered by the devotees; punab — again; prematab — out of affection; tam — to Him; sata-avrtti
— hundred of times; vande — I chant His glories.

By such pastimes He flooded Gokula in a lake of bliss, and He revealed to those in awe for His majesty that
devotees can conquer Him. Out of love, I chant His glories hundreds of times.
Dig-darsinx-txka
Now Satyavrata Muni glorifies the Lord's supreme position through His unique attributemviii — itidrk-sva-lilabhir...
The conjunction iti means "in this way". It relates the present verse to the Lord's dependence on His devotee, mentioned
in the previous verse. Therefore the import is that by showing such dependence from His devotee He flooded Gokula in a
lake of bliss.
Alternatively, iti relates this verse to the pastime of being bound with a rope; then the meaning would be, "by such
charming infancy pastimes he flooded Gokula in a lake of bliss." This is described inBbagavatam as follows (10.11.7,8),
"Sometimes the Lord, incited by the gopis, would sing loudly and dance at their will like a wooden puppet. Sometimes He
would try to carry a wooden seat, wooden sandals, or another weight, (as a test of strength) and (when unable to
accomplish the task) He would toss His arms in defeat, at the delight of His kinfolk."

guna-visesenotkarsa-visesam aba — itlti. evam bbakta-vasyataya, yad va ity anaya damodara-hlaya ldrslbbis ca damodara-
hla-sadrslbbib parama-manobarabbib saisavlbbib svasya svabbir va asadbaranlbbib hlabbib krldabbib. goplbbib stobbito
nrtyad / bbagavan balavat kvacit / udgayati kvacin mugdbas tad-vaso daru-yantravat; bibbarti kvacid ajnaptab /
pltbakonmana-padukam, babu-ksepan ca kurute svanam prltim samudvabat ity ady
With such activities He was submerging the residents of Gokula in a deep lake of blissful emotions, as indicated by the
words "at the delight of His kinfolk."
Alternatively, gbosa may also mean "fame" or "proclaiming the glory". He would Himself plunge in a lake of ecstasy,
experiencing the highest bliss upon hearing the glories of His people, thegopis, the gopas etc.
By enacting such pastimes, Srl-Krsna also revealed His dependence on His devotees, to scholars who are absorbed in
studying His majestic aspectsxix: "Behold! I'm captivated by the devotees, not by those who pursue the path of knowledge."xx As shown
in Bhagavatam (10.11.9), "The Lord displayed to the savants of this world His submission to His devotee."

uktabbib sva-gbosam nija-gokula-vasi-prani-jatam sarvam eva ananda-kunde ananda-rasa-maya-gabblra-jalasaya-visese

nitaram majjantam majjayantam etad evoktam 'svanam prltim samudvabed' iti. yad va, gbosab klrtir mabatmyotklrtanam
va, svasya svanam va gopa-gopy-adlnam gboso yatba syat tatba svayam eva ananda-kunde nimajjantam parama-sukba-
visesam anubbavantam ity artbab. kin ca, tabbir eva tadlyesita-jnesu bbagavad-aisvarya-jnana-paresu bbaktair jitatvam
atmano bbakta-vasyatam akbyapayantam; bbakti-paranam eva vasyo bam, na jnana-paranam
tu iti pratbayantam. anena
ca, "darsayams tad-vidam loke/ atmano bbakta-vasyatam" ity asya artbo darsitab.

He opened this secret to scholars absorbed in studying His godly features; alternatively, He disclosed it to scholars who
know well the influence of the Lord's associates (on Him), and not to others, because the esotericbbakti and its glories
are not to be revealed to sophists who pursue mere erudition and who are ignorant of the devotees' greatness. Thus in the
cited verse (10.11.9) the words tad-vidam refer to those who are aware of the Lord's bond of affection with His servants.
Satyavrata, then, feels like lauding the Lord unendingly, out of love; this glorification should be interpreted as a
spontaneous appreciation, imbued of exclusive devotion: it is not just awe for the Lord's majestic features.

tasyartbab, tam bbagavantam vidantlti tatba tesam taj-jnana-paranam ity artbab. tan prati darsayann iti. yad va,
tadlyanam bbagavatanam prabbavabbijnesu eva, na ca anyesu akbyapayantam, vaisnava-mabatmya-visesanabbijnesu
kevala-jnana-paresu bbakter visesatas tan-mabatmyasya ca parama-gopyatvena prakasanayogyatvat. evan ca 'tad-vidam'
iti bbrtya-vasyata-vidam ity artbo drastavyab. atab prematab bbakti-visesena satavrtti yatbasyat tatba sata-sata-varan
tam lsvaram punar vande. ato bbaktanam avasya-krtyam bbakti-prakara-visesa-rupam vandanam eva mama prartbyab, na
tv aisvarya-jnanadlti bbavab.

Text 4

varam deva moksam na moksavadbim va

na canyam vrne' bam varesadaplha
idam te vapur natba gopala-balam
sada me manasy avirastam kim anyaib

varam — boon; deva — 0 divine Lord; moksam — liberation; na — not; moksa-avadbim — the highest level of liberation;
va — or; na ca — nor; anyam — other; vrne — chose; abam — I; vara-isad — from You, the grantor of any possible
boon; api — even; iba — here; idam — this; te — your; vapub — form; natba — 0 Lord; gopala-balam — as a cowherd
child; sada — always; me — my; manasi — in the mind; avirastam — may enter; kim — of what avail; anyaib — other
(boons).

"0 divine Lord! Although You are competent to grant any boonnovv I don t,cherish lib'erationnor li fe in,
Vaikuntha, nor any other privilege. 0 Lord! Be always present in my mind as Bala-gopala in Vrndavana. What will
then be the value of any other blessing?
Dig-darsinx-txka
After glorifying the Lord's supreme position, Satyavrata Rsi formulates his prayer in two verses, beginning with — varam
deva moksam na moksavadbim va na canya vrne 'bam varesad aplba.
The import of the direct address deva is "0 Supremely Brilliant," or "0 hero of sweet pastimes."
"Although You could grant any boon, I'm not entertaining the fourth goal of human life, liberationpxi even in its topmost
expressionxxii — a place in the spiritual world, where the ultimate happiness is experienced — and I'm not hankering for other (anya)
achievements such as the nine-fold practice of bhakti."
Alternatively, the word anya indicates "that which is desirable by others," or whatever else could be coveted here (iba) in
Vrndavana.
The word iba is related to the second half of the stanza too.
The intention is to show the comparative value of

evam utkarsa-visesa-varnanena stutva prartbayate — varam iti dvabbyam. deva, be parama-dyotamana! be madbura-krlda-
visesa-pareti va. varesad sakala-vara-pradana-samartbad api tvattab moksam caturtba- purusartbam moksasyavadbim va
parama-kastba-rupam gbana-sukba-visesatmakam srl-vaikuntba-lokam, anyan ca sravanadi-bbakti-prakaram abam varam
prartbyam, yad va, anyair varanlyam api, yad va, varataya iba vrndavane na vrne.ibetyasya parenapi sambandbab,

the three mentioned goals: eternal life in the spiritual planets is superior to liberation, as expounded inBrbad-
bbagavatamrtam, second part;xxiii the nine-fold bhakti, sravanam, kirtanam, and so on, is in turn a higher achievement than the
spiritual realm. Statements such as (3.15.49), "let us take birth even in infernal formsxxiv (provided we remember Your lotus feet)," prove that
the absorption in sravanam, kirtanam, etc., is more desirable than life in Vaikuntha, because the spiritual world is everywhere when such
absorption is present.
Srs-Krsna may ask, ' Then which boon do you chose7'
He replies —idan te vapur natba gopala-balam sada me manasy avirastam.
"0 Lord! Please, enter my mind forever with the Bala-gopala form of these Vrndavana pastimes. Although You are
already present in my heart as the Supersoul, let Your form be manifested in my meditation in its full-fledged
beauty."

atra ca moksadi-trayasya yatbottara-srestbyam ubyam. tatra moksad vaikuntba-lokasya srestbyam, srl-

bbagavatamrtottara-kbande vyaktam evasti. vaikuntba-lokat sravanadi-prakarasya ca srestbyam, "kamam bbavab sva-
vrjanair nirayesu nab syat" ity adi-vacanatab sravanadi-siddbya narakadisv api yatra tatra sarvatraiva vaikuntba-vasa-
siddber iti dik. tarbi kim vrnuse?tadaba —be natba! iba vrndavane idam varnitam gopala-bala-rupam te vapub sada me
manasy avirastam. antaryamitvadina stbitam api saksad iva sarvanga-saundaryadi-prakasanena prakatam bbuyat.

The Lord may insist, "Liberation, residence in

Vaikuntha, and nine-fold bbakti are also extremely useful, why don't you accept those, too7'
Hence he declares —kim anyaib.
"What is the value of other boons7 I do not need other privileges such as liberation. Your presence is the perfection and it
implies every possible pleasure.xxv On the other hand, in this Bala-gopala form You are so wonderful that to obtain something as
insignificant as liberation without seeing You would just cause deep regret."
Or, the Lord may say, "You are right, salvation should be rejected. Why then, don't you choose to see Me in one of My
perfect four-handed figures7 You could contemplate Me, converse with Me, and so forth."
He replies, "What would then be the value of other blessings7 I am entirely devoted to this splendid form, and I cannot
relate to anything else."

nanu moksadayo pi paramopadeyas, tan api vrnu, tatraba — kim anyair iti. anyair moksadibbir mama prayojanam
nastltyartbab, tasya sarvananda-kadambatmakatvat tat-siddbyaiva sarva-siddbeb. tatba tad-alabbe
nijepsitasiddbyavisesetas ca tuccba-labbena soka-visesotpadanad anyair api kim iti bbavab. yad va, nanu moksadayo na
vriyantam nama, paramapeksyani madlya-srl-catur-bbujadi-murti-darsana-sambbasanadlni vriyatam, tatraba — kim
anyair iti. citte tad etac cbrimad-vapub sada spburtav eva mamatyanta-prltir nanyatreti bbavab.

The glories of contemplating the Lord within the

heart are described extensively by Sage Pippalayanain the second part of the chapter called Tapo-loka of Brbad-
bbagavatamrtam.
The desire expressed in this verse is so sublime that it turns this prayer into a glorification. This applies to the
next verses too.

antardarsana-mabatmyan ca srl- bbagavatamrtottara-kbande tapo-loke srl-pippalayanena vivrtyoktam asti. evam tasya

prartbanapi stutav eva paryavasyati, tasyaiva sarvotrstatvena prartbanat, evam agre pi.

Text 5

idam te mukbambbojam atyanta-nllair

 vrtam kuntalaib snigdba-raktais ca gopya
mubus cumbitam bimba-raktadbaram me
manasy avirastam alam laksa-labbaib

idam — this; te —your; mukba-ambbojam — lotus face; atyanta-nllaib — deep blue; vrtam — encircled; kuntalaib — by hair
locks; snigdba-raktaib — red-hued and glossy; ca — and; gopya — by the gopl (Yasoda); mubub — again and again; cumbitam
— kissed; bimba-rakta-adbaram — having lips red like a bimba fruit; me —my; manasi — in the mind; avirastam — may it
enter; alam — no use of; laksa-labbaib — hundred thousands boons.

Your lotus face is framed in dark, crimson-hued curls, and decorated by lips as red as a bimba fruit. May this
visage, kissed again and again by mother Yasoda, always be manifested in my mind. Then to what avail will
millions of boons be?"

Dig-darsinx-txka
Thinking "I am particularly eager to see Your enchanting face," Satyavrata Muni keeps praying~dam te...etc.
Although the beauty of his meditative vision is such that it cannot be phrased, he tries to indicate what he experienced
with a metaphor, "Your countenance is a blooming lotus which extinguishes every affliction with the nectar of supreme
bliss. May it be present in my mind, again and again. This fully blown lotus is encircled by your dark-blue, glossy, and
red-hued curls, which are like bumble-bees humming around a corolla."
The word gopi refers to Yasoda or to Radha. The adverb mubub is related to the past participle cumbitam and the verb
avirastam.xxvi The meaning is, "May His lotus face, kissed again and again by Yasoda, enter my mind again and again."

tatra ca tava srl-mukbam parama-manobaram visesena didrkse, ity aba — idam iti. kadacid dbyane' nubbuyamanam
anirvacanlya-saundaryadikam, tad eva nirdisati — mukbam evambbojam prapbulla-kamalakaratvam nikbila-santapa-
baritva-paramananda-rasavattvadina, tan me manasi mubur avirastam. katbam bbutam? atyanta-nllaib parama-syamalaib
snigdbais ca raktais ca kuntalaib kesair alakair va vrtam kamalam bbramarair ivopari vestitam. gopya srl-yasodaya srl-
radbaya va cumbitam, mubur ity asyatrapi sambandbab.

Alternatively, if we stick to the sequence of the

words, mubub is in syntactical relation with cumbitam only; and the meaning is the following: "She is blessed with rare
fortune, hence she can kiss Him again and again; may this lotus face enter my mind at least once."
Or again, the word sada could be dragged from the previous verse, reinforcing the sense in this way: "May this lotus face,
kissed again and again (mubub) by Yasoda, always (sada) enter in my mind."
The compound bimba-raktadbaram,"Having lips as red as a bimba fruit," is used as an adjective for mukbam (face).
"Therefore hundred-thousands of other boons are just insignificant." Here the wordlaksa, hundreds of thousands,
denotes "every possible" and not a fixed number.

yad va, patba-kramad atraiva sambandbab, tatas ca taya maba-dbanyaya mubus cumbitam api mama manasi sakrd apy
avirastam ity artbab. yad va, sadeti purva-gatasyatrapy artba-balad anvaya eva syat. bimbavad-raktau adbarau yasmin
tat. tatas ca laksa-labbaib anyair laksa-sankbyair labdbair api prayojanam nastlty artbab. nikbilartbam evaitat.

Text 6

namo deva damodarananta visno

prasldaprabho dubkba-jalabdbi-magnam
krpa-drsti-vrstyati-dlnam batanu-
grhanesa mam ajnamedhy aksi-drsyab

namab — I bow down to You; deva0— divine one; damodara — 0 Damodara; ananta — 0 unlimited one; visno— 0
omnipresent one; prasida — be gracious; prabbo — 0 omnipotent one; dubkba-jala-abdbi-magnam — I am drowning in an
ocean of sorrow; krpa-drsti-vrstya — with a shower of Your merciful glances; ati-dinam — extremely miserable; anugrbana
— bless me; isa — 0 supremely independent; mam — me; ajnam — ignorant; edbi — appear; aksi-drsyab — before my eyes.

I bow down to You, 0 my Lord. You are affectionate, merciful, omnipotent, independent, and omnipresent. Please,
show me Your grace. I am drowning in an ocean of distress, and I am helplessly ignorant. Please, revive me with
Your merciful glance. Appear before me in Your divine form.

Dig-darsinx-txka
In a sudden wave of love aroused by the glorification, he now hopes to see the Lord directlyxxvii Aware that the chanting of
Srl-Krsna's names is the supreme resort in this circumstances, he prays with humility — namo deva damodarananta visno, prabho prasida!
 o"beisances to You ." T"o You "is not used explicitly because of awe and fearo,r because o
f the agitation provohed by
love. After bowing downh,e entreats: "0 My Lord! Concede me Your grace
Expressing his need, he says —duhkha-jalabdhi-magnam atidlnam ajnam mam,
"I am drowning in the perpetual ocean of births and deaths," or, "I'm afflicted by the pangs of separation from Your
vision," and, "I feel utterly miserable.
Alternatively, "I am absolutely helpless, uncapable of finding remedy." Or again, "I am about to die," or, "I am as good as
dead.

evam stuti-prabbavat sadyab samuditena prema-visesena saksad didrksamanas tatra caikam nama-sanklrtanam eva
parama-sadbanam manyamanas tatbaiva sa-kataryam prartbayate — nama iti. tubbyam ity adbyabaryam eva, tac ca
bhaya-gauravadina prema-vaikalyena va saksan na prayuktam. He prabho! He mad-lsvara! Praslda. Prasadam aba-
dubkbam samsarikam tad-darsana-jam va, tasya jalam parampara, tad evabdbib anantyadina, tasmin magnam mam,
ataeva ati-dlnam paramartam, yad va, tatra sat-sabaya-sadbanadi-blnatvat paramakincana, yad va mumursum jlvan-
mrtam va,

Furthermore, "I am utterly ignorant thence unable to find any solution."

Next, he defines the grace he expects~rpa-drsti-vrstya anugrhana.
"Please, look at me with mercy, again and again," or "shower upon me the nectar of Your merciful glance. Revive me."
Finally he clearly asserts his desire —edhy aksi-drsyah. "Please, appear before me."
He expresses his plea only gradually, because this last request is so lofty that it would be improper to mention it abruptly .
Srs-Krsna's direct vision is superior to His meditative vision, as elucidated with full logic by the Lord's associates in the
second part of Srl-Brbad-bbagavatamrtam.

tatra cajnam tat-pratlkarady anabbijnam, krpaya drsti-nirlksanam, tasya vrstya paramparaya, krpa-drsti-rupamrta-
vrstya va, anugrbana, samuddbrtya jlvayety artbab. tad evabhivyanjayati — aksi-drsyo mal-locana-gocara edbi bhava. evam
prartbana-kramena prartbanam krtam, prarthyasya parama-daurlabbyena, sabasa prag eva nirdesanarbatvat. antar-
darsanat saksad-darsana-mabatmyan ca srl-bbagavat-parsadaib sa-nyayam uktam, srl-bbagavatamrtottara-kbandatab
visesato jneyam.

Then he further justifies his aspiration by using a series of direct addresses.

"0 Deva!"
"You have a divine form, hence I desire to see You."
"0 Damodara!"
"Because of Your special affection for the devotees You will certainly appear."
"0 Ananta!"
"You bestow unlimited merciful glances."
"0 Prabho!"
"You are endowed with limitless, inconceivable, amazing, and great, powersxxviii Thus, even if not perceivable with mundane
senses, You can appear to me."
"0 Isa!"
"You are supremely independent."
Since His mercy can be directed even to the unfit (according to His will), this independence should be understood to be
absolutely causeless.xxix.
"0 Visno!"
"You are all-pervasive," or "You are expert in entering groves and caves in Vrndavana," consequently "You can as well
appear before me without great effort."

tatra deva be divya-rupeti didrksayam betub, damodareti bbakta-vatsalya-visesenaksi-darsana-yogyatayam. ato nanto

yasmad ity ananteti krpa-drsty-anugrabena. prabho! be acintyanantadbbuta-maba-sakti-yukteti indriyagrahyasyapy aksi-
drsyata-sambbavanayam. lsa! be parama-svatantreti ayogyam prati tadrsanugraba-karane kasyacid apy anapeksatayam
jneyam. kin ca, visno, be sarva-vyapaka! yad va, be srl-vrndavana-nikunja-kubaradi-pravesa-slla, iti caksi-drsyatartbam
duragamana-sramadikam nastlti.

Alternatively, "You are undivided, (ananta), and

all-pervasive, (Visnu). However, 0 Damodara, the affectionate exchange with Your devotees is above such limitsxxx."
The rest of the verse is to be understood as explained above.

atbava beananta, apariccbinna! Visno sarva-vyapin! Tathapi bedamodarety evam parama-vatsalya-visesenatavakrtam

kim api nastlti dbvanitam. Anyat samanam ity esa dik.

Text 7

kuveratmajau baddba-murtyaiva yadvat

 tvaya mocitau bbakti-bbajau krtau ca
tatba prema-bbaktim svakam me prayaccha
na mokse graho me' stidamodareba

kuvera-atmajau — the two sons of Kuvera; baddba-murtya — when Your body was bound (to the mortar);yadvat — just
like; tvaya — by You; mocitau — liberated; bbakti-bbajau — recipients for bhakti; krtau — made; tatba — likewise; prema-
bbaktim — the highest level of devotion; svakam — Your; me — to me; prayaccba — grant; na — not; mokse — in liberation;
grabab — aspiration; me — my; asti — there is; damodara — 0 Damodara; iba — in prema-bhakti only.

0 Damodara! While tied to the mortarYo,tt redeemed the tvvosons of Kttvera and granted them bhahti Si.milarly
bestow alsoon me Your prema-bhakti. But I shall not accept liberation.

Dig-darsinx-txka
After praying for a direct vision with intense devotion and ardent expectation, Satyavrata Rsi is now stirred by devotional
emotions, and he realizes that the Lord is achieved only by few, and only by loving devotion. Thus he recites this verse-
kuveratmajau... "
Alternatively, these are his thoughts, "My heart will not find solace in a single vision and the anguish of separation will
follow. Only by loving devotion I may have Him forever. But I am a great offender; how can this possibly happen to me7"
Still, certain that the Lord's affection is so glorious that it fulfils even the impossible, he asks for loving devotion
discarding liberation — kuveratmajau....
While bound with ropes to the mortar, Srs Krsna dragged it, entering between the two Yamala trees
(the mortar was stuck, and He uprooted the trees by pulling).

ittbam prema-visesena paramotkantbya saba saksad-darsanam prarthya tata eva sadyo-jata-prema-bbakti-visesena tasya
parama-daurlabbyam manyamanas tatra ca paramopaya-bbutam prema-bbaktim abhijnaya, yad va, sakrd-darsane mano
trpti viraba-dubkbottaratam casankbya sada tad-vasl-karanaya prema-bbaktim evaikam upayam abhijnaya; atra ca
paramaparadbino mama katbam sa sambbaved ity asankbya srl-bbagavad-vatsalya-mabimna casambbavyam api sarvam
eva sambbaved iti niscitya moksa-tyagena prema-bbaktim eva prartbayate — kuvereti. baddhaya gopya pasair udukbale
srnkbalitaya murtya srl-vigrabenaiveti tayor madbye svayam pravesat

This feat of the Lord, Who is distinguished by such exquisite pastimes, evokes His direct manifestation and His bodily
contact.
The sons of Kuvera were thus delivered from the curse of Srs ¹rada and from the cycle of births and deaths. Not only
that: they obtained supreme devotion as well. Therefore he says~hakti-bhajau krtau ca.
"Bbakti, the ultimate perfection, had always been their shelter." This indicates that, indeed, prema-bbakti was granted to
them.xxxi
As the Lord Himself said(10.10.92), "The sublime feeling that you desired has risen in you and your material sufferings
are gone forever."
The meaning is — "You longed for the topmost sentiment, prema, and this sentiment was duly aroused in your heart.
Thereafter your births and deaths, and with them any material suffering, are gone for good."

parama-sundara-hladi-visistasya bbagavatab saksad-darsana-sparsanadikam sucitam mocitau srl-narada-sapat samsarac

ca. na kevalam tavad eva, parama-bbaktis ca tabbyam dattety aba — bbaktim bhajatah parama-sadbyatvenasrayatab, na
katbancid api tyajata iti tatba tau. evan ca prema-bbaktir eva dattety abbipretam. atba ca srl-bbagavad-vacanam-
"sanjato mayi bhavo vam lpsitab paramo" bhavah' iti. asyartbab, vam yuvayor lpsito' peksitab paramo bhavah prema mayi
samyag jata eva, na bhavah punar janma samsara-dubkbam vayasmat sa iti.

Having cited their example, Satyavrata prays~atha prema-bhaktim svakam me prayaccha, "0 Damodara, in the same
way, give me the exclusive shelter of Your lotus feet," or "invest me with the devotion by which You become the
exclusive focus in one's life."
The Lord may suggest, "Why do you neglect liberation7 You can accept it along with devotion, as the two sons of Kuvera
did; otherwise you will still have the problem of births and deaths."
Preventing such a proposal, he states, na moksegraho me'sti.
"I'm longing for devotion, not for liberation."
If births and deaths cease upon achieving devotion, let it be, and if they don't, it is still fine with me. This is certainly not
my preoccupation.
The esoteric meaning is: the owner of a cintamanixxxii gem knows that everything he may ever need is included in the gem. Why
shall he covet anything else separately7

be damodara! tatba tadvat svakam tvac-caranaravindaikasrayam etad-rupaika-visayam va me mabyam prakarsenayaccha

debi. nanu kim atragrabena? kuveratmajavan mokso pi grbyatam anyatba janma-maranadi-samsarapatteb. tatraba — neti.
iba asyam prema-bbaktav eva mama graba agraho' sti,na ca mokse graho' sti.ayam artbab, prema-bbaktya samsara-
dbvamso bbavati cet tarbi bbavatu nama, na syac cet tarbi mastu nama, tatra mamapekso nastlti. atra gudbo yam bhavah,
cintamanau kara-stbe sarvam eva svayam setsyati, kin tad eka-matra-tuccba-
Another meaning is — upon hearing, "0 Damodara, give me Your supreme devotion," the Lord may grow suspicious "I
am tied to this mortar.... Does he want to keep Me bound forever7"
Therefore, with the words na mokse grabo me'sti'. Satyavrata protests, "Isn't it my urgency to free You from those ropes7"
And the tone of his voice makes it clear that he will certainly unfasten Him. "But please, bestow on me the unique loving
devotion for this very form of Yours."
Or, the sense can be, "Please, give me devotion here in Vrndavana." In order to witness the Lord's pastimes, he craves to
reside eternally in Vrndavana where devotion permeated with bliss, appears unparalleled and where this exclusive
manifestation of Srs Krsna can be directly experienced. The rest of the meaning is as before.

dravya-grabaneneti. yad va, 'be damodara, svakam prema-bbaktim prayaccha' ityevam pasa-baddhodara-bhagavad-
visayaka-prema-bbakti-prartbanaya nityam udare pasa-bandbanagrabam asankbyaba, mokse pasa-bandbanat tava
mocane mamagrabo nasti kim? kakva asty evety artbab. kintu iba asminn eva rupe svakam asadbaranam prema-bbaktim
prayaccheti. yad va, iba vrndavane prema-bbaktim prayacchety anvayab. tatas ca tatraiva tasyab sukba-
visesavirbbavakatvat pradurbhava-visesac ca, tatba tasya saksad-darsana-visesakaratvac ca, tatba tatraiva tad-vibari-srl-
bhagavad-didrksa-visesac ca, tatra sada nivaso pi prartbita ity ubyam. anyac ca purvavad eva.

Text 8

namas te' stu damne spburad-dlpti-dbamne

tvadlyodarayatba visvasya dbamne
namo radhikayai tvadlya-priyayai
namo' nanta-hlaya devaya tubbyam

namab — obeisances; te — Your; astu — let there be; damne — to the rope; spburad-dipti-dbamne — the abode of blazing light;
tvadlya-udaraya — to Your belly; atba — also; visvasya — of the universe; dbamne — the substratum; namab — obeisances;
radhikayai — to Srl Radhika; tvadlya-priyayai — who is Your beloved; namab — obeisances; ananta-hlaya — performer of
eternal pastimes; devaya — divine; tubbyam — to You.

My respects to this great rope, reservoir of dazzling effulgence, and to Your belly, which contains the entire
cosmos.
Obeisances to Your beloved Srimati Radhika.
0 Lord! I bow down to You, the transcendental hero of these divine and eternal pastimes."

Dig-darsinx-txka
Concluding this glorification, Satyavrata Rsi pays homages to the Lord's extraordinary bodily features, retinue, intimates,
etc., one by one. Hoping to fulfil his ambition, or out of devotion, he says~amas te'stu damne sphurad-dipti-dhamne.
"I bow down to this magnificent rope, source of dazzling light, which binds Your belly."
This image evokes the quintessence of Brabman, which is inherent in the Lord and in the rope which surrounds Him.
Then he continues —atha tvadiyodaraya visvasya dhamne.
"Thereafter I bow down to Your belly; by being tied in these exceptional circumstances it displays the beauty and the
tenderness of these infancy pastimes."

evam stutim samapayan sva-prartbita-siddbaye bhakti-visesena va tadlyasadbarana-parikaravayava-parivaradln api

pratyekam prtbak pranamati — namas te' stv iti. te tava damne udara-bandbana-maba-pasaya namo' stu. katbam bhutaya?
spburantya dlptes tejaso dbamne asrayaya, evam tasyapi brabma-gbana-rupatabbipreta. atbanantaram tvadlyaya udaraya
namo stu, pasa-bandbena tenaiva saundaryader vatsalyader balya-hlades ca visesatab prakasanat.

How is this belly7 "It is the substratum of the whole universe."

It includes the manifestation of all moving and non-moving objects: the lotus containing all the fourteen planetary
systems springs up from this very abdomen. This evokes the Universal Form which was shown twice to Mother Yasoda.
In fact, by fastening Krsna's belly, Yasoda subdued not only Krsna, but also the entire universe contained in it. The Lord
displayed His exclusive affection for His devotee by allowing her to tie Him, although it is otherwise impossible to bind
the unlimited Lord. The inconceivable feat of fitting the contraction of the whole universe within the ties educes His
mind-boggling potency.
The reason of offering respects first to the rope and then to the belly is the position of the rope over the tied abdomen, or
the intention to express the superior status of the belly.

katbam bhutaya? visvasya caracara-prapanca-jatasya dbamne adbaraya, tata eva caturdasa-bbuvanatmaka-

kamalotpatteb tatraiva ca mataram prati vara-dvayam visva-rupa-pradarsanad iti dik. evam udara-bandbanena visvasyapi
bandbanapatteb srl-yasodaya visvam api vasl-krtam iti dbvanitam. tatba lsasya bandbanasambbave pi bandbana-svlkarena
bbakta-vatsalya-visesas tatba bandbanena prapancasankocavastbityadi-samavesya tarkagocaratvad aisvarya-visesas ca
dbvanita iti dik. dama-namaskaranantaram udara-namaskaras codaropari damno vartamanatvat yatbottaram utkarsa-
vivaksaya va.

Now he offers obedience to Srl Bhagavatl, Srl-Radha, knowing that by the mercy of the most dear associate of the Lord
every desire, albeit unrealistic,
may be fulfilled — namoradbikayai tvadlya-priyayai.
By mentioning her name he refers to all the other cowherd girls as well, although she is named alone because of her
prominence.xxxiii
Her appellation, Radhika, reflects her character: she ceaselessly worships (aradbana) the Lord. Consequently she is very
dear to Him.
Alternatively, Radhika may be taken as her proper name, as opposed to the above said etymological sensexxxiv In this case
Her name is not the result of a particular worship and her status doesn't have external causes. She is eternally the Lord's beloved.
With the words tvadiya-priyayai he expresses her greatness — "I bow down to her because she cares for all Your
associates,xxxv due to the intensity of her devotion for You — what to speak of how much she cares for You!"
Such is the level of her loving devotion.

idanlm tadlya- priyatama-jana-krpayaiva vancbatltam api sarvam eva susidbyed ity asayena bbagavatlm srl-radbam
pranamati — nama iti. taya ca sarva eva gopika upalaksyante, kim va tasu mukbyata-matra saivaikokta. srl-radbiketi-
sarvadaiva srl-bbagavad-aradbana-visesad-anvartba-samjna, ata eva tvadlya-priyeti. yad va, radbiketi rudbi-samjna. tatas
caradbananapeksaya sa nitya-priyaiveti. tatra ca tvadlya api sarve janab priyas tvat-prltya yasyab, kimuta vaktavyam
tvam iti. evam tasyas tasmin prema-visesab sucitab.

Alternatively, "Your dear ones ought to be

universally worshipped. She is Your beloved, therefore I bow down to her."
Then, wishing to close with a supreme glorification of Radha and Krsna s pastimes, such as the Rasa-hla, but to keep it
confidential at the same time, he concludes with this small gesturexxxvi, as for the maxim "a meal should terminate with sweets"-
namo'nanta-lilaya devaya tubhyam.
If devaya is in apposition with ananta-hlaya, the sense is, "I bow down to the Divine One, Whose pastimes are also
divine." Otherwise the meaning is, "You are absorbed in eternal pastimes with Sr>-Radhika, therefore I bow down to You."
"Having thus indicated the whole Gokula pastime, I bow down to it."
This is the orientation of the purport.

tasyai namab yad va, tvat-priyayai iti. tatas ca, yasya tvam priyo' si, so' pi jagad-vandyab syat. esa ca tavaiva priya,
atas tasyai namo' stu. tatas ca taya saba rasa-krldadikam parama-stutitvenante varnayitum iccban tac ca parama-
gopyatvenanabbivyanjayan 'madburena samapayet' iti nyayena kincid eva sanketenoddisan pranamati, devaya
lokottarayeti, hlanam api lokottarabbipreta. yad va, srl-radbikaya saba nirantara-krlda-paraya, ataeva anantara-
hlaya tubbyam nama iti. evam gokula-visayika sarvapi hloddista, tasyai ca nama iti bbava ity esa dik.

Kartika Mahatmya

Introduction

damodaram prapadye 'bam srl-radba-ramanam prabbum

prabbavad yasya tat-prestbab kartikab sevito bbavet

"I take shelter in the Supreme Lord, Damodara8, Who is Qremate Radhika's beloved, and under Whose infl uence His dearest
month, Kartika, can be served9." (1)

The activities to be performed during Kartika are exhaustively dealt with inPuranas such as Skanda and Padma. Here I'm
summarizing the essential features of those descriptions. (2)
In this month a Vaisnava should regularly worship Srs Damodara and undertake vows such as bathing before sunrise,
giving alms, and so on. Worship and other activities for specific occasions will be discussed later in thisvilasa.
(~-~)

Cogency of Kartika vows

0 ¹r a da, best of pious souls! After attaining the rare human form, whoever does not follow the duties prescribed for
Kartika is like a murderer of his mother and father. One who wastes this month without undertaking anyvrata10 is
excluded from any religious duty and will be born in an animal species. Such an individual shall be counted among brahmaea-
murderers, cow-slaughterers, gold-thieves, and congenital liars. If this person is a widow, hell is her secure destination. If he is a
householder, other pious deeds will be worthless, and he will reside in hell until the dissolution of the universe. If he is a
brahmaea, he will be neglected by all the demigods, beginning with lndra. Especially sannyases, widows, and vanaprasthas who
fail to undertake Vaineava vows during Kartika will fall in the infernal regions. (5-12)
0 great brabmana, if the opportunity to perform vratas during Kartika is neglected all pious merits amassed in the past are
reduced to ashes, the study of Vedas and Puranas becomes futile, charity, japa, and penances become fruitless, and
reaching svarga, becomes impossible, despite the performance of countless sacrifices and hundreds of Sraddhal 1
ceremonies. (5-17)

Whoever wastes the month of Kartika without undertaking any vow for Visnu, 0 ¹ r a d a , w ill not get the result of
former pious deeds. (18)
0 sage, he who passes Kartika and Caturmasya12 without imposing any regulations on himself shall be considered the lowest
of his race and a killer of brahmaeas. (19)
0 ¹ r a da, I can not fathom the destiny of persons who fail to offerpinda13 to the ancestors during pita-pakna14, to
undertake vows during Kartika, to offer oblations to the Sages during Qravaea, to take part of the swing festival during Caitra, to
bathe in pure water during Magha and to follow the Amardake vrata during the conjunction with Punya15, the Rauhieanoami
vrata during the month of Qravaea, and the Qravaea-dvadaqe vrata. (20-22)
(Skanda Purana, dialogue
between Brahma and ¹rada)

A human being who wastes the month of Kartika is like the fool who acquires acintamani gem and then throws it in a
morass. 0 brabmanas, one will be rejected by Srs Krsna if he spends Kartika without regulations, because this month is
very dear to Him. (23-29)
(Padma Purana, dialogue between ¹rada, Saunaka, and other sages)

Compulsion fospecific vowssuch as ablutions and charity

0 son ¹ r a da, even a twice born shall be known as the lowest of men if in this month he does not resolve to perform
charity, ablutions, boma16, or Japa for the pleasure of Qre Hari. (25)
Those who do not give alms and do not take on boma, j apa, or other religious observances during Kartika are certainly
losers, because they will not reach their coveted goals. By showing indifference for Janardana during the month of
Kartika, they are doomed to suffer in Yama's abode along with their ancestors. Indeed, those who do not devotedly
worship Kesava during Kartika will go to hell, where they will be tormented by the Yamadutas. (26-28)
This most rare human form, attained after billions of births, will be taken away from those who do not worship Visnu
during Kartika. Ten years of pious activities are nullified for those who in this month do not worship Hari, listen toHari-
katba17, and see Vaineavas. (29-30)
(Skanda Purana, dialogue
between Brahma and ¹rada)

Greatness of Kartika

First I shall discuss the general virtues of Kartika and then I will deal with specific activities and places related to it. (31)

General virtues of Kartika

The merits accrued by bathing in all holy places and by performing all sorts of charity cannot match the results attainable
in this month even if multiplied by the millions. (32)
My dear son, visiting holy places, performing and giving daksina18, residing in Punkara, Kuruknetra, or in the Himalayas, or
offering in charity the weight of Mount Meru in gold are all very nice, but only Kartika is dear to Keqava in all respects. 0 Narada,
these are the facts: in this month, pious deeds aimed at Qre Vineu's satisfaction yield imperishable fruits19, for this is the best
month, the holiest among the holy and the purest among the purifiers. (33-36)
0 ¹ r a da, the merits and demerits obtained during Kartika are like rivers, mountains, and oceans in that they are never
exhausted. There is no month equal to Kartika, noyuga equal to Satya, no scripture equal to the Veda, and no tirtba equal
to Gauge. 0 great sage, this is the best month and is always dear to Vaisnavas. By serving Kartika with devotion a
Vaisnava can deliver any of his ancestors who are suffering in hell. (37-90)
(Skanda Purana, dialogue between Brahma and ¹rada)

Of the twelve months, this month is particularly dear to Srs Krsna. Srs Visnu certainly rewards the devotee who worships
Him during Kartika with residence in His own abode, even if worshipped with minimum items. Damodara is famous as
bbakta-vatsala20, and His month imbibes His characteristics: it rewards even a tiny effort with huge results.
Of all living species, the ephemeral human form is seldom achieved by the incarnated being, and throughout his existence
the month of Kartika, which is so dear to Hari, is even rarer. (91-99)
(Padma Purana, dialogue between ¹rada, Saunaka, and other sages)

Virtues of Kartika vratas

In this world, the results of vows last for one lifetime only, but the effects of Kartikavratas extend up to one hundred
lives. (W5)
0 best of brabmanas, the results of bathing at Akrura-tsrtha while fasting on the full moon day of Kartika can be achieved
simply by hearing about this Vaisnava-vrata21. This type of vrata yields pious results equal to those available from pilgrimages
to Varaease, Kuruknetra, Naimiqaraeya, Punkara, and Arbuda22. By undertaking this vrata even a person who never performs a
sacrifice and who never offers pieoa to his ancestors can attain the status of a Vaineava. By restricting his usual eating habits in
the course of this Kartika vrata one will definitely obtain liberation, earning a form similar to Kanea's. (45-49)

0 eminent sage, after executing a Kartika vrata a person will not take more low births23, be he a brahmaea, a knatriya, a
vaigya, or a gudra. (50)

0 celebrated sage, a person who undertakes the Vaisnavavrata according to his best capacity has liberation already waiting
on his palm. A vrata yields the maximum results even when minimally performed during Kartika. This month is
worshipped even by devarsis24 and pitas. (51-52)
(Skanda Purana, dialogue between Brahma and ¹rada)

Virtues of specific activities

0 excellent brabmana! Charity, penance, boma, and japa all give unfading results when performed during Kartika.
Moreover, whatever one donates, especially eatables, for Lord Visnu's satisfaction, yields perpetual results. (53-5W)
Whoever sits in svastikasana25 during this month is rewarded with a full year worth of Agnihotra sacrifices26. A woman who
draws a maeoa/a27 in the temple of Keqava will shine in heaven like a kapote28 bird. The man who regularly offers meals (to Qre
Vineu) during Kartika will not meet with calamities throughout the reign of fourteen Indras29. (55-57)
By eating on leaves of the Brabma30 tree, all past sins are annihilated, every desire is fulfilled, the merit of every pilgrimage
accrues, and hell will never be seen. 0 great sage, this palaga tree is also known as Brahma, for it fulfills any desire. A gudra,
however, must skip the middle part of the leaf, otherwise he will experience hell for the life span of fourteen Indras. (58-60)
Donating sesame, bathing in a river, hearing saintly discourses, serving saintly persons, and eating onbrabma leaves all
confer liberation when performed during Kartika. (61)
In this month, the merit of donating one thousand cows accrues to the person who is awake in front of Srs Damodara at
dawn, and Srs Visnu's abode is at hand for someone who is awake during the lastyama31 of the night. (62-63)
Kartika vratas like serving saints, feeding cows, hearing holy speeches, worshipping Srs Visnu, and being awake during
the last three hours of the night are all rare feats in the age of Kali. (69)
The benefit of donating thousands of jala-dbenus32 when the sun is in Taurus can be achieved in this month merely by
ablutions. (65)
The merit of bathing in the Sannihats lake, Kuruksetra, on Sunday, at the time of a solar eclipse, is obtained by a single
bath during Kartika. (66)
0 great sage, there is perpetual value in grains and water offered to the ancestors during Kartika, Srs Krsna's dearest
month. (67)
0 ¹r a da, just by passing this month in the merriment of music one may not take birth again. I have personally
witnessed this. (68)
During Kartika, every step yields the benefit of an Asvamedha sacrifice while circumambulating Srs Visnu's temple. By
singing, playing, or dancing with devotion before Lord Hari one reaches the eternal realm. By reading Srs Hari's thousand
names or the episode of Gajendra's liberation, one will never again experience birth or death. By reciting prayers and
singing during the last yama of the night, one will dwell in Svetadvspa along with his ancestors. 0 great sage, by offering
eatables to Srl Hari one will reside in heaven for as manyyugas as the number of yavas33 in those foodstuffs. By burning
aguru34 and camphor for the pleasure of the Lord one will not take birth again, not even when the yuga will end. (72-74)
Moreover, for those who hear Visnu-katba in this month, each half verse or quarter of verse yields the fruits of donating
one hundred cows; indeed, 0 great sage, all other duties should be given up in favor of hearing scriptures from holy men.
Be it for spiritual benefit or with other expectations, by engaging inHari-katba one uplifts hundreds of his family's
generations. A person will burn all sinful reactions and gain the fruit of ten thousand sacrifices for each day of Kartika
spent in the delight of the scriptures. In fact, Madhusudana is not as pleased by sacrifices or by charity of cows and
elephants as He is pleased by discourses from the scriptures during Kartika. 0 eminent sage, by hearingHari-katba one
can transcend the distress accumulated in millions of births. By regularly trying to readSrimad Bbagavatam during this
month one gains the benefit of reading all eighteen Puranas. (75-81)
Furthermore, during Kartika a man should cultivate supreme devotion by living among Vaisnavx, at the cost of giving up
acts of piety and other prescribed duties. (82)
(Skanda Purana, dialogue between Brahma and ¹rada)

In this month, one who sleeps on the floor, maintains celibacy, worships Srs Damodara, and eats onlybavisya35 items
using palaga leaves is freed from all sins and will taste the bliss of Lord Vineu in Vaikueoha36. (83-84)
By bathing at dawn, controlling the senses, performing japa, and eating bavisya throughout Kartika, one is freed from all
sins, and by eating only once a day he will become famous, strong, and courageous. (85-86)
He who eats on palasa leaves and offers his food to Srl Hari becomes sinless and achieves liberation. But non-brabmanas
should never use the middle part of the leaf. (87)
Thousands of offenses and even the greatest sins of someone who worship Lord Hari during Kartika will all be forgiven,
and if he offers to Srs Visnu His favorite candied sugar and sweet rice withgbee, and honors the Lord's remnants, he gains
the same merit of performing sacrifices, day after day. (88-89)
(Padma Purana, dialogue between ¹rada, Saunaka, and other sages)

Those who bathe, stay awake37, offer lamps, and care for Tulase's garden during Kartika will obtain a form similar to Lord
Vineu's. Those who perform these practices for just three days become the object of the demigods' prayers. What, then, shall I
say about those who can do it throughout their life? (90-91)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Types of Kartika vratas

Specific Kartika vratas are: Hari-jagaranam38, bathing at dawn, tending Tulase, completing a charitable work39, and offering
depas40. A person who undertakes these five vows can attain both bhukti and mukti41. (92-93)
Hari-jagaranam may be performed in temples of Visnu or Siva, near Asvattha42 trees, or in places where Tulase grows. (94)
A person who cannot get bathing water for his ablutions, or who is sick, should purify himself by chanting Lord Visnu's
names. (9~)
If a charitable work cannot be completed in time, one can feedbrabmanas in a quantity proportional to the work, and thus
temporarily fulfill his vow. (96)
If one is unable to offer a dipa, one can endeavor to revive another's dipa or protect it from the wind. (97)
In the absence of Tulasl plants, one can serve Vaisnavas and brabmanas instead. And if none of the five vows is feasible,
then by serving brabmanas, cows, and Asvattha or Vata43 trees, he can still complete his vrata. (98)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Virtues of offering dipa (dipa-dana)44

The sins accumulated in millions of kalpas vanish in an instant when a dipa is offered during Kartika. 0 great brabmana,
listen to this dipa's virtues, which are dear to Kesava. By offering a dipa in this month a person will not take birth on
earth again. (99-100)
This dipa-dana bestows all the benefits available at Kuruksetra during solar eclipses and at Narmada during lunar eclipses,
multiplied by the millions. 0 great sage, what is the value of Asvamedha45 sacrifices for someone who in this month lights
ghee or sesame oil lamps? By this offering to the Lord, all prescribed activities, even if devoid of mantra, rituals, and cleanliness,
are brought to perfection. Anyone who offers depa to Keqava during Kartika is actually performing all sorts of ablutions and
sacrificial ceremonies. (101-104)
On the other hand, all the pious deeds of the three worlds are not effectiv@6 if this Kartika depa does not burn before Lord
Keqava.(105)
0 brabmana, since time immemorial the ancestors are praying, 'If a scion who can please Lord Kesava by thisdipa-dana
would appear in our lineage, we would certainly all become liberated by the mercy of the Lord, who has acakra on His
hand.' (106-107)
Moreover, even if the volume of one's sins equals Mount Meru, this dipa-dana can certainly incinerate them. Be it in a
temple of Lord Vasudeva or in one's private house, this offering yields amazing results. Indeed, the person who lights this
dipa before Madhusudana is fortunate and glorious, because even hundreds of sacrifices and ablutions in holy places
cannot match the results instantly acquired by this dipa-dana. (108-111)
E ven one who never performs religious rituals or even the worst sinner will surely be purified by this offering. 0 ¹ r a d a ,
in the three worlds there is no sin that can stand before this Kartika dipa. In fact, by presenting this dipa before Lord
Vasudeva, the eternal abode can be reached without obstruction. (112-119)
Now I will tell you about the merits accruing to one who offers adipa with camphor throughout Kartika, or particularly
on the day of Dvadass. 0 ¹rada, all the born or to-be-born members of one's family line, including all the innumerable
forefathers, will enjoy in heaven for a long time according to their wishes, and will attain liberation by the grace of Lord
Hari, who has a cakra on His hand. (115-117)
In this month, 0 great brabmana, a person who illuminates Lord Kesava's temple even for the sake of gambling purifies
his family up to seven generations. And those who kindle this Kartikadipa in a temple of Lord Visnu will prosper with
wealth, progeny, good reputation, and fame. Just as friction manifests the fire inherent in any wood, so thisdipa-dana
undoubtedly manifests dbarma (present in any action)47. (118-120)
0 eminent brabmana, the destitute should also arrange for this offering throughout the month, until the full-moon day,
even if it is necessary to sell his own person to do so. (121)
The fool who does not offer this dipa in Lord Kesava's temple during Kartika, 0 sage, should never be considered a
Vaisnava48. (122)
(Skanda Purana, dialogue
between Brahma and ¹rada)

Between the offering of all existing wealth and the offering of adipa during Kartika there is no comparison — in fact, the
latter is certainly more precious. (123)
(Naradlya Purana, dialogue between Rukmangada and Mohinl)
A person who kindles an akIIanda-dlpa49 before Lord Hari will leave for the Lord's abode on a effulgent vehicle and live there
in bliss. (124)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Virtues of reviving someone else's dipa

All the results acquired by donating grains during pitr-paksa or by distributing water in the months of Jyestha or Asadha
are easily gained in the course of Kartika merely by reviving adipa offered by someone else. In this month the fruits of
Rajasuya50 and Aqvamedha sacrifices are attainable just by reviving another's depa and by serving the Vaineavas. (125-126)
0 best of kings, the person who revives a dipa in Hari's temple shall never suffer Yamaraja's torments again. (127)
The results of reviving someone else's dipa during Kartika cannot be obtained by any other means, not even by the
greatest sacrifices. (128)
Once even a mouse attained the rare human form and reached the supreme destination after reviving adipa on Ekadas>51.
(129)
(Skanda Purana, dialogue between Brahma and ¹rada)

Virtues of a dipa on the temple dome (sikhara-dipa)

0 great sage, know that the stock of sins will continue melting as long as adipa shines on top of the temple (130)
The fruit accrued by offering in charity the whole earth with her belt of oceans tobrabmanas, by donating millions of
milk cows, or by giving everything in charity to Vaisnavas, is not even a sixteenth part of the result yielded by installing a
dipa on top of Hari's temple. (131-133)
Moreover, a person who settles a dipa on the dome or within the temple delivers hundreds of generations in his lineage
even if he is hired, and in the family of those who admire with great devotion the illuminated temple of Lord Kesava no
one will ever experience hell. (139-135)
Observing a human offering a lamp to Lord Visnu, even the demigods think, "When will I get his association7" In fact,
even the post of Indra is within the reach of someone who offers this sikbara-dipa. (139-137)
(Skanda Purana, dialogue between Brahma and ¹rada)

Virtues of a string of lamps (dipa-mala)

A person who arranges a dipa-mala inside and outside Lord Visnu's temple will attain a form similar to the Lord's, with
conch and cakra. Moreover, he is assured that in his family line hundreds of thousands will not go to hell. (138-139)
0 sage, he who arranges a dipa-mala inside and outside Lord Visnu's temple will leave for the supreme abode on the path
illuminated by those very dipas. (190)
(Skanda Purana, dialogue between Brahma and ¹rada)

A person who arranges a beautiful dipa-mala during Kartika and particularly on the days of Ekadass, when the Lord
awakens, and Dvadass, illuminates the four directions with his radiance and, situated on a luminous vehicle, brightens the
universe with the luster of his body. He will live in Visnuloka52 for as many thousands years as the number of ghee lamps
that he arranged. (141-143)
(Bbavisya Purana)

Virtues of a dipa elevated to the sky (akasa-dipa)53

A person who in this month elevates a lamp high in the sky delivers his family and reaches the abode of Lord Visnu.
(Iee)
Now listen to the merits of elevating dipas or floating them on water in Lord Visnu's honor during Kartika: thesedipas
will bring wealth, abundance, prosperity, all sorts of opulence, progeny, a benign glance and wisdom. (195-196)
Moreover, the sages say that anyone who arranges a Kartikadipa for the house of a brabmana will gain the results of an
Agnistoma sacrifice54. Depas placed at crossroads, by the sides of main roads, in brahmaeas' houses, at the roots of trees, in
cow-pens, in forests, or in caves, all bestow great results. (147-148)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Akasa-dl pa-mantra:
damodaraya nabbasi tulayam lolaya saba
pradlpan te prayaccbami namo' nantaya vedhase

In this month of Kartika I'm elevating this dspa to the sky for You, 0 Damodara, Who are accompanied by Laksm55. 0
Unlimited, 0 Supreme Creator, I offer my obeisances to You. (149)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)
 Virtues of Kartika related to specific locations

During Kartika, a person who bathes or gives alms, no matter where, earns the merits of an Agnihotra sacrifice, and the
results are even more if this pious deed includes worship as well; the results are millions of times more if in this month
one bathes at Kuruksetra or in the Ganga, 0 scion of Bhrgu, and even greater if one bathes at Puskara. Finally, bathing
and worshipping in Dvaraka bestows Krsna-salokya56. (150-151)
0 assembled sages, each of the seven holy cities57 offer the same amount of pious merits, but Mathura stands alone, because
only there Lord Hari displayed His character as Damodara. Therefore the Lord is extremely pleased and certainly offers the
highest reward to one who performs Kartika vratas in Mathura. As Prayaga and Gaiga are to be frequented in the month of
Magha and Vaiqakha, respectively, so is Mathura in the month of Kartika; to be in Mathura during Kartika, in fact, is the highest
possible achievement, and those who, besides being there, perform ablutions and worship Damodara, will undoubtedly obtain
Kanea-sarupya. (152-155)
0 brabmana, this Mathura is seldom approachable by men, because only here the Lord gives Himself to those who
worship Him with devotion. Elsewhere He offers bbukti and mukti to His worshippers, this is true, but He does not grant
them bbakti, the force which can subdue Him. However, those who in the course of Kartika worship Lord Damodara in
Mathura even once can easily attain this very bbakti. (156-158)
In Mathura the Lord will accept even worship devoid of proper rules, mantras, and ingredients. The atonement of sins,
which are otherwise expiated after death, is thoroughly achieved by worshipping Lord Damodara in Mathura, during
Kartika.
It was in this month that the child Dhruva58 quickly obtained the vision of Lord Hari by worshipping Him in Mathura, although
He can rarely be seen even by great yoges. (159-161)
Mathura can be easily traced in Bharata-varsa, and Kartika comes regularly every year, yet there are fools who are still
carried around in the ocean of material existence!59 (162)
When one worships Srl Krsna along with His dear Radhika, what is the use of sacrifices, penances, and pilgrimage to
other holy places7 During Kartika, in fact, all the existing holy places, rivers and lakes are present in Mathura. Therefore
one can reach Srs Krsna, the Supreme, merely by entering once in Mathura-purs, for, this is the Lord's birthplace.
(Iua-Iu~)
If mocking Lord Hari's devotee in Mathura could produce such an amazing resul$0, what shall then be said about
worshipping Lord Hari with faith and devotion? (167)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Prescribed duties for Kartika

Beginning the vrata

In the month of Asvini, on the eleventh day of the bright fortnight, one should earnestly undertake his Kartikavrata.
(Iu8)
Everyday he should wake up by the lastyama61 of the night and, after due purification, he should awaken the Lord with
hymns. Then he should offer nirajana62 to Him. Later, in the company of other Vaineavas, he should blissfully listen to the
qualities of Lord Vineu, engage in singing, and perform maigala-aratrika during the early morning hours. (169-170)
He should then go on the river's bank, performacamana and express his sankalpa63. He should then formulate his request
to the Lord with prayers and offer Him arghya64. (171)

sankalpa-mantra:
karttike bam karisyami pratab-snanam janardana
prlty-artbam tava devesa damodara maya saba

0 Janardana, 0 Devesa, 0 Damodara, You are accompanied by Srs Radhika. During this month of Kartika I shall bathe
early every morning for Your satisfaction65. (172)

prartbana-mantra:
tava dbyanena devesa jale 'smin snatum udyatab
tvat-prasadac ca me papam damodara vinasyatu

0 Devesa, I'm about to bathe in this water, absorbed in meditation on You. 0 Damodara, may my sins be destroyed
through Your mercy. (173)

argbya-mantra:
vratinab karttike masi snatasya vidbivan mama
damodara grbanargbyam danujendra-nisudana
nitye naimittike krtsne karttike papa-sosane
grbanargbyam maya dattam radbaya sabito
bare

0 Damodara, I'm bathing in the month of Kartika in conformity to the rules, as I committed myself. 0 killer of demons,
please accept this argbya.
In this month all activities, whether habitual or occasional, have the power to destroy sins. 0 Hari, 0 Radha, please accept
this argbya. (170-175)

Then, after smearing the body with sesame and bathing according to etiquette while loudly chanting the Lord's names,
one should perform his sandbyopasana66 and return home. There, after drawing a svastika67 before the Deity, he should
worship the Lord with Tulase and flowers such as lotus, Malate68 and Agastya. (176-177)
Every day one should hear Bbagavata-katba in a gathering of Vaisnavas and regularly worship the Lord with ghee and
sesame-oil lamps; particularly, he should offer foodstuffs, pay obeisances, and undertake vows, such as eating once a day,
according to his best capacity. (176-179)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Other relevant activities are eating in silence, offering lamps to Tulass, and offering gold, silver, lamps, gems, pearls,
and fruits to Lord Damodara.
Moreover, sankalpa can alternatively be taken on the last ekadasi or on the full moon day of Asvini, or even on Tula-
sankranti, the day in which the sun enters Libra during Kartika.
The performance of Kartika vratas is best done in an holy place rather than at home. [Excerpts from verses 180-186]

To be avoided during Kartika

0 great sages, those who eat rajamasa and nispava beans69 during Kartika will remain in hell until the time of dissolution. This
applies also to those who do not abstain from ka/iiga70, paoo/a71, eggplant, and sandhita72 items. (187-188)

Furthermore, during Kartika the wise should especially abstain from others' food73, others' beds, others' wives, and others'
wealth. (190)
He who refrains from anointing his body, sleeping on a bed, consuming other people's food, and eating in bell metal
vessels is indeed a full fledged vrati74. (191)
The man who in this month avoids food meant for others earns the fruits of arduous penances, day after day. (187-192)
(Skanda Purana, dialogue between Brahma and ¹rada)

Festivities during Kartika

This last part of the chapter deals with specific duties to be discharged on particular days of the month. What follows is a
complete list of these festivities with selected verses that describe related rituals and background. [Translator's note]

(DARK FORTNIGHT)

Krsnastami

0 brabmanas, Radha-kunda, which is dear to Lord Hari, is situated at the feet of the charming Govardhana Hill. During
Kartika, the person who bathes there on the day ofBabulastaml75 becomes the Lord's dear devotee, because this act highly
pleases Him. Of all the gopes, Radha is undoubtedly Lord Vineu's dearest, and this kueoa is as dear to Him as Radha Herself.
(207-208)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Being highly pleased by Radha, Srs Krsna gave the sovereignty of Vrndavana to Her. Consequently She is Radha in
Vrndavana, and elsewhere She is Devs.
By bathing in Radha-kunda on this astami one pleases Janardana as much as by worshipping Him on the day of
Subodhans-ekadas>76. (209-210)
(Padma Purana, dialogue between Srl Krsna and Satyabhama, at the conclusion of the narration about Radha)

Krsna-trayodasx

On the thirteenth day of the dark fortnight, at dusk, a dipa should be kindled in Yama's honor outside the house, to
prevent the possibility of an untimely death. (211)

The related mantra:

mrtyuna pasa-dandabbyam kalab syamalaya saba
trayodasyam dlpa-danat surya-jab prlyatamiti

On this day of trayodasi, may this dipa please the son of the sun-god, Kala77, as well as his noose, his stick, death, and
Syamala78. (212)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

Krsna-caturdasx

On the fourteenth day of the dark fortnight those who fear hell should certainly bathe and fervently worship Dharmaraja.
But bathing at times other than dawn will certainly cancel one year worth of pious activities. (213-219)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

By offering a dipa on the evenings of caturdasi and amavasya in the course of Kartika a person is delivered from the
darkness of Yama's path. (221)
(Skanda Purana, dialogue between Brahma and ¹rada)

Amavasya

On this day everyone, except for children and the diseased, should fast and worship Laksms at the time ofpradosa79.
0 brabmanas, at the time of pradosa one should arrange a string of dipas and then awaken the sleeping Laksml.
(222-223)

The related mantra:

tvam jyotib Srl-ravis candro vidyut-sauvarna-tarakab
sarvesamjyotisam jyotir dlpa-jyotih stbite namab

You are the light, You are the sun and the moon, You are lightning, You are gold, and You are the stars, You are the light
of all luminous objects. I bow down to You, Who are present in the light of thisdipa.. (220)

0 brabmanas, ladies should wake Kamala Devl80 by reciting this mantra and offering depas, and only then have their meal. On
this occasion, she who eats only after worshipping Laknme at dusk will certainly be accompanied by her for the whole year.
(225-226)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)

(BRIGHT FORTNIGHT)

Sukla-pratipat
81

After worshipping Govardhana in the early morning, one should engage in gambling2. Then he should adorn cows and
oxen, along with carts and milking vessels, and honor them all83.
Vaisnavas should worship Govardhana Hill, the best of Srs Krsna's servants, in the early morning of thispratipat, and
then remain awake throughout the night. (231-233)
(Skanda Purana, dialogue between Brahma and ¹rada)

Rules for Govardhana-puja:

If Govardbana-puja is to be performed somewhere outside the area of Mathura, then a hill should be built out of cow-
dung and worshipped as Giriraja. But, by circumambulating Govardhana and by offering directpuja to it in Mathura, one
reaches Lord Visnu's abode and rejoices in His company. (208-209)

govardbana-puja mantra:
govardbana dbaradbara gokula-trana-karaka
visnu-babu-krtoccbraya gavam koti-pradobbava

0 Govardhana! 0 sustainer of Earth! 0 protector of cowherds! Lord Visnu blessed you by lifting you with His hand.
Please give us your mercy, in the form of millions of cows84 (250)
(Padma Purana, dialogue between Srl Krsna and Satyabhama)
This is the go-puja mantra:
laksmlr ya loka-palanam dbenu-rupena samstbita
gbrtam vabati yajnartbe yama-pasam vyapobatu
agratab santu me gavo gavo me santu prstbatab
gavo me parsvatab santu gavam madbye vasamy abam

May Laksms, who takes the form of a cow85 among the protectors of this world and thus provides clarified butter for the
sacrifice, free us from the fetters of death.
Let cows be before me, behind me, and at my sides. May I live amidst cows! (251-252)

Go-krxda (playing with the cows)

Cows and buffaloes should be provoked against each other and then let free to run here and there. Then the cowherds
should attract them towards the bulls by calling and shouting back and forth, and let the cows and bulls play together.
(»~)
(Skanda Purana, dialogue
between Brahma and ¹rada)

The worship of Srx Bali, King of the demons.

On the same pratipat, at dusk, after painting a portrait of Srs Bali with his wife, Vindhyavals, one should worship him, for
he is the Lord's devotee. (256)

One should worship Bali, the King of the Daityas, after painting him in five colors, with a joyful expression, with two
arms, fully decorated with ornaments such as earrings and helmet, in the company of Vindhyavals, and escorted by the
demons Kusmanda, Maya, Jambhoru, and Mura. (257-258)
(Skanda Purana)

Background of the puja

This great soul, Bali, gave his body in charity to Lord Visnu in order to keep his word. But, alas, he was roughly treated
and tied by Vamana Deva; the wise Bali was bound by the Lord and brought to Patala, but, although displeased and
distressed, he did not disrespect the Lord and he totally relinquished his egotism.
Then the Lord, highly pleased with Bali, said: "0 king of demons! You shall obtain all the pious merits previously earned
by those who give charity to non-brabmanas, who perform boma without mantras, who recite japa with disturbed minds,
and who, on the first lunar day of the bright fortnight of Kartika, do not worship You." (259-261)
Therefore on pratipat one should definitely worship this king of demons with joy, because this is the day in which the
Lord granted His boon to Bali. This puja ought to be performed with fervor in the proximity of Lord Krsna86. (259-262)
(Padma Purana)

Rules for Bali-puja:

A person, assisted by the whole family, including one's mother, brothers, relatives and friends, should worship Bali in a
wide space within the house compound. He should offer him many items such as sandal-paste, lilies and lotuses, eatables,
aksata87, and pupakas88 dipped in jaggery. (263-264)
(Skanda Purana)

Puja-mantra:
bali-raja namas tubbyam virocana-suta prabbo
bbavisyendra surarate pujeyam pratigrbyatam

0 King Bali, I bow down to You. 0 son of Virocana, 0 master, 0 future Indra, 0 enemy of the demigods, kindly accept
this worship. (265)

dlpotsavair janita-sarva-jana-pramodaib
kurvanti ye sumatayo baliraja-pujam
danopabboga-sukba-vrddbi-satakulanam
nunam prayati sakalam pramudaiva varsam

Wise persons who honor King Bali with this festival of lamps that cheers everyone will experience happiness and
prosperity for hundred generations as a result, and they will obviously spend in full delight this whole year as well. (266)
Yama-(sukla)-dvitiya

Yama should be worshipped at noon on the second day of bright fortnight; a person who bathes in the Yamuna on this
occasion will never see Yamaloka. (268)

0 brabmana, on this day wise men should not eat at home but rather accept food affectionately cooked by their sisters,
because food prepared by one's sister is highly nourishing. Gifts should be presented to one's sister according to rules, and
all sisters should be honored adequately. In absence of direct sisters, one can honor step-sisters.
This is the day on which Yamuna cooked for her brother, Yamaraja, with utmost affection. Therefore, eating from the
hand of one's sister will yield great power and the most precious treasure89 (268-269)
(Skanda Purana and Padma Purana)

Suklastami

The eighth day of the bright fortnight is also called Gopastams by the wise. On this day Vasudeva, who was previously
known as vatsa-pa, received the appellation of go-pa90.
Whoever desires to fulfill his wishes should honor, feed, circumambulate, and serve cows on this occasion. (270-271)
(Padma Purana and Kurma Purana)

Prabodhani (sukla)-ekadasi

Just as in the occasion of Sayanl-ekadasl91, on this Prabodhane-ekadaqe also the great Milk Ocean festival92 should be
organized, after which Qre Kanea should be awakened and invited on the ratha93. (273)

Necessity of Prabodhani-vrata

Whatever piety one may have accumulated in life becomes worthless if this festivity of waking up the Lord is not properly
honored. (279)
(Skanda Purana)

Virtues of Prabodhani-vrata

0 great sage, listen to the greatness of this Prabodhans, which destroys sins, increase piety, and bestowsmukti. (275)
On this Earth, Bhagsraths Ganga and all other holy places are powerless until the day of Lord Visnu, Hari-bodhan94,
which erases all sins. Just by fasting on the day of Prabodhane a person will earn the results of thousands of Vajapeya95
sacrifices and hundreds of Aqvamedha sacrifices. (276-278)
(Skanda Purana)

Rules to awaken the Lord

After carrying Srs Krsna to the bank of a lake and performing an opulent worship, as in the case of Sayans-ekadass, a
sankalpa should be expressed and the Lord should be awakened. (319)

sankalpa-mantra:
brabmendra-rudragni-kuvera-surya-somadibbir vandita-pada-padma
budbyasva devesa jagan-nivasa mantra-prabbavena sukbena deva

0 master of demigods, 0 shelter of the universe, Brahma, Indra, Rudra, Agni, Kuvera, Surya, Soma, and the other devas
all pray to Your lotus feet. 0 Lord, please wake up with ease upon hearing thismantra. (320)

iyam tu dvadasl deva prabodbartbam vinirmita

tvayaiva sarva-lokanam bitartbam sesa-sayina

0 Lord, this Dvadasl was created by You, Who rest on Sesa, for the very purpose of waking up, thus benefitting the
whole universe. (321)

uttistbottistba govinda tyaja nidram jagat-pate

Wake up, wake up, 0 Govinda! 0 Lord of the universe, please abandon Your sleep. (322)
Then the Lord, being awakened by the sound of bells, should be allowed to seat comfortably. At this point one should
pray to Him with the following mantra: (327)

so'sav adabbra-karuno bbagavan vivrddba-

prema-smitena nayanamburubam vijrmbban
uttbaya visva-vijayaya ca no visadam
madbvya girapanayatat purusab puranab

May the all-merciful Lord, the Primeval Person, open His lotus eyes with a smile of intense love and conquer the world.
May He bless me by driving away my sorrow with His sweet words. (328)
(Srlmad Bbagavatam, 3.9.25)

After this prayer the Lord should be honored withpuspanjali96, invited to stand according to etiquette, and worshipped with
arati, following due execution of nyasa97. The ceremony should end with offerings of clothes, etc. (329)

Greatness of Ratha-yatra

0 Emperor, all the sites blessed by the glance of Lord Damodara in the course of the Ratha-yatra which follows His
awakening, should be considered equal to svarga. 0 leader of humanity, while pulling Srl Krsna's ratba, every step
becomes as good as a Vedic sacrifice. Dog-eaters achieve the status of demigods when they watch Kesava on Hisratba,
even if they do it out of mere curiosity. (300-3W3)

Rules for Ratha-yatra

Srs Krsna should be invited on the ratba, amidst chants of 'Jaya! Jaya!,' and should be honored with opulent worship and
arati. He should then be glorified with benedictory sentences such as: (367)

His lustrous countenance is dark like a blue lotus and glistens due to His resplendent earrings. His moon-like face is
adorned by a tilaka made from sandalwood paste and aksata. He playfully fills everyone with joy with His Ratha-yatra,
and His glance is filled with nectar. May Srs Visnu, in whose heart Laksms Devs eternally resides, protect the whole
universe. (368)
(Visnu-dbarmottara Purana)

Then, reciting choice verses one should happily wear the Lord's sanctified garland. (372)

Virtues of wearing maha-prasada

For a person who devotionally accepts the garland of the all-auspicious Lord there is nothing inaccessible in this world or
in the next. Such a garland bestows every pleasure and grants liberation. It should by all means be secured, because it will
fulfill every desire. (373-37W)

"Great souls like Prahlada are also pulling the ratba" — meditating in this way one should engage with other Vaisnavas in
pulling the ratba through the streets of the city. (375)

Necessity of attending Ratha-yatra

Even dog-eaters achieve Lord Visnu's association when they walk in front, behind, or on the sides of theratba; on the
other hand, even scholarly brabmanas become dog-eaters if they neglect Lord Janardana's Ratha-yatra. (381-382)
(Bbavisya Purana)

Glories of remaining awake on the night of Prabodhani-ekadasi

The sins accumulated in thousands of previous births burn like a mass of cotton for someone who remains awake during
Prabodhans-ekadass. Even if guilty of the most heinous sins, such as killing abrabmana, 0 sage, a person shakes away his
sins by remaining awake in Visnu's honor throughout Prabodhans-ekadass. All his mental, vocal, and physical sins will be
washed away by Srs Govinda. (388-390)
Results that are difficult to obtain even with greatyajnas, such as Asvamedha, effortlessly accrue to those who remain
awake during Prabodhans-ekadass. (391)
Rules of parana98

On the twelfth day of the bright fortnight, one should break his fast and dedicate his difficultvrata to Srs Krsna; then he
should worship Janardana with devotion. In this way he will reach Visnuloka. (Wl 1)
(Padma Purana, Kartika-mabatmya)

A person should end his caturmasya vrata on the twelfth day of the bright fortnight. After attending to his habitual
duties in the early morning, he should feed brabmanas to his best capacity and offer them presents proportional to the
vrata that he performed, in order to counteract accidental flaws. Then he should break the fast with the items given up
during Caturmasya. (912-0 ld)
(Mababbarata)

Vratas such as Bhisma-pancaka

If possible, one should undertake the Bhlsma-pancaka vrata from the day of sukla-ekadasi, for the pleasure of the Lord.
Similarly he may take on the Dhatrs-vrata on the full moon day, or on the Navams-vrata duringsukla-navami. If he is
willing and capable to perform these and other difficult vratas such as the Paitamaha-vrata and Masoposana-vrata he
should study the details given in scriptures such as Padma Purana. (03W-036)