Brihad Bhagavatamrita (commentary)

by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja | 2005 | 440,179 words | ISBN-13: 9781935428329

The Brihad-bhagavatamrita Verse 2.1.113-116, English translation, including commentary (Dig-darshini-tika): an important Vaishnava text dealing with the importance of devotional service. The Brihad-bhagavatamrita, although an indepent Sanskrit work, covers the essential teachings of the Shrimad Bhagavatam (Bhagavata-purana). This is verse 2.1.113-116 contained in Chapter 1—Vairagya (renunciation)—of Part two (prathama-khanda).

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.1.113-116:

वन-मध्ये च पश्यामो नित्यम् एकं द्विजोत्तमम् ।
दिव्य-मूर्तिं विरक्ताढ्यं पर्यटन्तम् इतस् ततः ॥ ११३ ॥
कीर्तयन्तं मुहुः कृष्णं जप-ध्यान-रतं क्वचित् ।
नृत्यन्तं क्वापि गायन्तं क्वापि हास-परं क्वचित् ॥ ११४ ॥
विक्रोशन्तं क्वचिद् भूमौ स्खलन्तं क्वापि मत्तवत् ।
लुण्ठन्तं भुवि कुत्रापि रुदन्तं क्वचिद् उच्चकैः ॥ ११५ ॥
विसंज्ञं पतितं क्वापि श्लेष-लालाश्रु-धारया ।
पङ्कयन्तं गवां वर्त्म-रजांसि मृतवत् क्वचित् ॥ ११६ ॥

vana-madhye ca paśyāmo nityam ekaṃ dvijottamam |
divya-mūrtiṃ viraktāḍhyaṃ paryaṭantam itas tataḥ || 113 ||
kīrtayantaṃ muhuḥ kṛṣṇaṃ japa-dhyāna-rataṃ kvacit |
nṛtyantaṃ kvāpi gāyantaṃ kvāpi hāsa-paraṃ kvacit || 114 ||
vikrośantaṃ kvacid bhūmau skhalantaṃ kvāpi mattavat |
luṇṭhantaṃ bhuvi kutrāpi rudantaṃ kvacid uccakaiḥ || 115 ||
visaṃjñaṃ patitaṃ kvāpi śleṣa-lālāśru-dhārayā |
paṅkayantaṃ gavāṃ vartma-rajāṃsi mṛtavat kvacit || 116 ||

vana–forest; madhye–within; ca–and; paśyāmaḥ–we would observe; nityam–everyday; ekam–one; dvija-uttamam–transcendentally situated brāhmaṇa; divya-mūrtim–divine appearance; virakti–with full renunciation; āḍhyam–endowed; paryaṭantam–wandering; itaḥ tataḥ–here and there; kīrtayantam–singing; muhuḥ–repeatedly; kṛṣṇam–of Kṛṣṇa; japa–in chanting; dhyāna–in meditation; ratam–absorbed; kvacit–sometimes; nṛtyantam–dancing; kva api–sometimes; gāyantam–singing; kva api–sometimes; hāsa-param–immersed in laughter; kvacit–sometimes; vikrośantam–calling out loudly; kvacit–sometimes; bhūmau–on the ground; skhalantam–falling; kva api–sometimes; mattavat–as a madman; luṭhantam–rolling; bhuvi–on the ground; kutra api–sometimes; rudantam–wailing; kvacit–sometimes; uccakaiḥ–loudly; visaṃjñam–unconscious; patitam–fallen down; kva api–sometimes; śleṣma–of his mucus; lāla–saliva; āśru–tears; dhārayā–with the stream; paṅkayantam–make wet and muddy; gavām–of the cows; vartma–the trail; rajāṃsi–the dust; mṛta-vat–as if dead; kvacit–sometimes.

While tending the cows everyday in the forest, we would observe an exalted brāhmaṇa of divine appearance and great renunciation, who would wander here and there singing Śrī Kṛṣṇa’s holy names. At times, he would be absorbed in chanting or in meditation, and at other times, like a madman, he would dance, sing, laugh, and even roar. Or else, he would fall to the ground and roll, wailing loudly. Sometimes, he would fall as if he were unconscious. The saliva drooling from his mouth, the mucous dripping from his nose, and the tears streaming from his eyes would make the cows’ trail wet and muddy. Sometimes, in an unconscious state, he would lie still as if dead.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

In recounting this incident that happened in the past, Śrī Gopa-kumāra is using verbs in the present tense to describe the past, as seen with words such as paśyāmaḥ, meaning ‘we see.’ He says, “While grazing the cows in the forest, we would always see that exalted brāhmaṇa.” Here, the illustrious brāhmaṇa, who is being described in these three-and-a-half verses, is addressed as dvijottama, which indicates he was the best among twice-born personalities or was an exalted brāhmaṇa.

Gopa-kumāra says, “That extraordinary brāhmaṇa possessed a magnificent, divine form endowed with the most exquisite, golden complexion. He always sang different nectarean names of Śrī Kṛṣṇa in various melodies. Sometimes wandering here and there, he repeatedly sang the name of Kṛṣṇa, which is composed of two syllables, ‘kṛṣṇa’. At times, he would sit down somewhere and submerge himself in chanting or in meditation (dhyāna), processes he performed with great affection. Although he had perfected the mantra, nevertheless, to avoid the offense of being ungrateful to it, he devotedly continued to chant it with love and undeviated attention.

It is stated in tantra:

सिद्ध-मन्त्रो’पि पूतात्मा त्रि-सन्ध्यं देवम् अर्छयेत्
नियमेनैक-सन्ध्यं वा जपेद् अष्टोत्तरंशतम्

siddha-mantro’pi pūtātmā tri-sandhyaṃ devam archayet
niyamenaika-sandhyaṃ vā japed aṣṭottaraṃśatam

Even when one has perfected the mantra, one should continue to worship the mantra’s presiding Deity by chanting with a pure mind at the three daily conjuctions–sunrise, noon, and sunset. Furthermore, one should chant the mantra a prescribed number of times or one hundred and eight times.

“Sometimes, due to his regular practice [of touching and rolling in the dust of Vraja], the brāhmaṇa would fall to the ground. Sometimes this would happen due to the arousal of prema. Then, his pure love would cause the external activities of his senses to stop, and at that time, his chanting and meditation would become indistinguishable and he would fall to the ground. What was his condition? He would lie there like an unconscious person. How could this be known? From the condition of the cow-trail. It would become muddied by the stream of his tears and the saliva drooling from his mouth. Other times, he would lay still like a dead person, with no evidence of saliva and tears.”

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