Introduction to Garbha Stotra

The fifteen ślokas of the Garbha Stotra spoken in the Bhāgavata beginning with satya-vrataṁ satya-paraṁ, up to bhāraṁ bhuvo hara yaduttama vandanaṁ are extremely pure. The speakers of this prayer, Brahmā, Śiva and all the Devas, have very carefully extracted the essence of their own revealed Vedas, Tantras etc. and explained them in brief – thus there is no comparison to the greatness of this composition. Whatever little is written in this prayer is superior to the śruti–pramāṇa (the evidence of the Vedas), and only when a proper explanation of this is revealed will the jīvas attain success.

The specific explanation of this Garbha Stotra is that Jagadīśvara has created the world and appeared within it. Bhagavān took birth from Devakī, who represents the nature of all jīvas (jīva-prakṛti), and in this way He is the companion of the jīvātmā. Initially, Vasudeva (Kṛṣṇa’s father), who represents the jñāna-svarūpa (the embodiment of knowledge) of the jīva, became pervaded with love for Bhagavān (bhāgavat-bhāva) and transferred that auspicious bhāva to Devakī, who is the prakṛti–mana–svarūpa (the embodiment of the material mind). For this reason, when Bhagavān is born from Devakī’s womb, He is called Vāsudeva. Vāsudeva is the Supreme Controller who is the viśuddha-jñāna-svarūpa (embodiment of pure knowledge). The manifestation of the Supreme within the limited mind is specifically Vāsudeva. The Supreme is beyond argumentative reasoning and is inconceivable, hence He is never experienced through jñāna.

Moreover, without the Supreme, the life of the jīva is in vain. Due to this, the Supremely merciful Infinite Lord compassionately manifests Himself as that division of knowledge in relation to the jīvā’s experience of the self (ātma-pratyaya), and in this way He pervades his mind. Persons who lack discrimination do not accept the avatāra of Jagadīśvara, and due to that, they simply deprive themselves. If one does not accept the avatāra of Vāsudeva as the Supreme, then one will certainly become an atheist or become blind to truth. Can there be any doubt that during the appearance of Vāsudeva, this glorification by the Devas is comparable to nectar?

It is not possible for an insignificant person as myself to ascertain the insurmountable knowledge of the Garbha Stotra, yet whatever may be ascertained is the mercy of the holy feet of jagad-guru Śrī Śrī Caitanya Mahāprabhu, who is everything in my life. It is my prayer that the respected Vaiṣṇavas, who are oceans of mercy, will kindly accept this as an offering of flowers by their servant. I will follow the commentary of the worshippable Śrī Śrīdhara Svāmī as much as I can. In some places, the explanation will be dissimilar to the Svāmī’s statements. Still, kind-hearted readers will accept this commentary of mine, considering it to be based upon the Svāmī’s indications. The Vaiṣṇavas are my only friends, and my sole prayer is for the dust of their feet. This is because, if they show mercy to me, then Mahāprabhu, the Lord of my heart, will consider me as the servant of His own servant. If this happens, then I will be satisfied.