Garbha Stotra Verse Eleven

VERSE 10

na nāma-rūpe guṇa-janma-karmabhir
nirūpitavye tava tasya sākṣiṇaḥ
mano-vacobhyām anumeya-vartmano
deva kriyāyāṁ pratiyanty athāpi hi

Your names, forms, qualities, appearance and deeds cannot be realised merely by observing, nor can they be understood by the mind or by words. You are the witness of all things, so to witness You is only possible by the path of inference. O Lord, You are only perceived by devotional activities. (Śrīmad Bhāgavatam 10.2.36)

Sambandha Tattva Candrikā Commentary

As explained in the previous śloka, through the pure quality of sattva, in other words, through that which is nirguṇa, Śrī Kṛṣṇa, who is endowed with aprākṛta qualities, manifests. In this regard, to dispel the possibility of regarding the form of Nārāyaṇa, who also possesses divine attributes, to be superior, the Devas said, “O Lord! O Supreme Controller! Your name and form cannot be defined with material qualities, birth or actions, because You are the source of qualities, birth and actions and the witness to their manifestation. You can only be inferred through the mind and through words; you are not directly perceivable. You are undoubtedly perceived through kriyā (devotional activities); therefore, although You are worshipped with qualities, Your nirguṇa-svarūpa (intrinsic nature which is beyond the material modes of nature) is superior to them.*(1)

Through the manifestation of pure sattva-guṇa, the Supreme Lord accepts the form of Nārāyaṇa. However, that pure sattva-guṇa is also a quality. Hence Nārāyaṇa is not the Supreme Person who is the abode of all qualities. Thus, the name and form of the Supreme Being is not ascertained even as Nārāyaṇa, since only Bhagavān can be said to be the witness of the name and qualities of Nārāyaṇa. Nārāyaṇa can be meditated upon and imagined by the mind, and explained through words. Since all the Vedas are unable to conceptualise, think, or explain the transcendental nature of Bhagavān, they have only established and sung about Nārāyaṇa.

Actually, Bhagavān has no material name or form, that is why Śukadeva Gosvāmī, unable to find any particular name for Him, referred to Him as ‘attractive,’ in other words, Kṛṣṇa. Unable to find a form for Him, he adorned Him in the guise of Gopāla, the protector of all animate and inanimate beings. Unable to explain His true nature and characteristics through any kind of description, he saw Him with a flute. Unable to express His beauty through any kind of ornament, He was depicted with a peacock feather, expressing bliss, and ankle-bells on His feet which make a calming sound. Unable to describe His form through any kind of colour, He has been perceived with a gentle and soothing dark hue. Having explained the origins of these concepts in their entirety, he has perceived the true nature of Bhagavān. Although that Personality (Nārāyaṇa) who possesses infinite opulence can be perceived through the mind and by words, such opulence does not reveal His true nature; rather, it is likely to obscure it. Those who develop exclusive love for His true nature are never captivated or astonished by His opulence. Rather, when they see opulence, they consider His true nature to be distant and, abandoning that opulence, they seek His true nature elsewhere. When Śrī Kṛṣṇa took the form of Nārāyaṇa for fun, the gopīs were perplexed and did not accept any connection with Him. Those who inherently possess mādhurya-prema do not show affection even towards that form of the Lord who is revealed through His qualities and activities.

Kṛṣṇa-tattva is indeed the intrinsic nature of Bhagavān, because it is not revealed by the mind or by words, but by inference. This kṛṣṇa-tattva cannot be perceived by material qualities or activities. Kṛṣṇa’s form and name are also not determined by mundane qualities and actions. The four-armed Nārāyaṇa took birth in Devakī’s womb; therefore, at birth, only Nārāyaṇa was named Vāsudeva – Śrī Kṛṣṇa was not given that name. Nārāyaṇa is only a manifestation of Śrī Kṛṣṇa’s opulence; this Nārāyaṇa is an expansion of Śrī Kṛṣṇa, because He is a minor reflection of Kṛṣṇa’s true nature. Since Nārāyaṇa is also an expansion of Kṛṣṇa, He is actually situated within Kṛṣṇa – for this reason, Kṛṣṇa can be called Vāsudeva, otherwise not. Soon after, the four-armed form appears like an ordinary child, because the transformation of that four-armed form is accepted to be His intrinsic state. Nārāyaṇa, who is within Kṛṣṇa, performs great deeds in the world. Kṛṣṇa does not receive any distinction through those actions. All the names given to Kṛṣṇa, such as those associated with the killing of Asuras and other deeds, are all ascribed to Nārāyaṇa. Therefore, all such qualities, births, and activities belong to Nārāyaṇa – not Kṛṣṇa. Only the four-armed form manifests a birth and a disappearance, since appearance and disappearance are possible for Nārāyaṇa, but not for Śrī Kṛṣṇa, who is nirguṇa and distinguished by His transcendental attributes. This is because Kṛṣṇa transcends all conceptions of manifestation, including those related to the mind, speech, qualities, birth, activities etc.

This kṛṣṇa-tattva is interpreted by short-sighted individuals in two ways. Some say that Kṛṣṇa descended from Goloka Purī due to the curse of Sanaka, Sanātana etc, and after performing great deeds in the world, He returned to His original state.*(2) Such speakers, not understanding the beauty of Vyāsadeva’s transcendental ideology, interpret kṛṣṇa-tattva as an ordinary mundane concept. Ascertaining the Supreme Lord’s position according to a fear of curses etc, is simply a mundane explanation. The words within this impure statement only clarifies that a person who perceives Kṛṣṇa as the embodiment of bliss to achieve immortality. Otherwise, by interpreting this entire explanation from a mundane perspective, may lead to inauspiciousness. Satyaṁ paraṁ dhīmahi – this kind of statement is spoken by Vyāsadeva, who has composed all the statements in the sattvika Purāṇas in a completely transcendental manner. Therefore, what is the benefit for someone who has acquired a mundane understanding of them?

The second type of explanation is that the pastimes of Kṛṣṇa are merely imaginary descriptions. “Bādarāyaṇa Ṛṣi (Vyāsa) desired to remove the spiritual afflictions of the jīvas – for this reason, he fabricated the pastimes of Kṛṣṇa and wrote them down in order to make spiritual topics more accessible. These are not factual historical events.” Such statements are also illogical. The power of imagination itself is mundane, because it is the mind, influenced by sensory perception, that engages in imagination. Experience of the ātmā and firm belief, which is referred to as the power of perception, has no connection with the mind. The mind is mundane, but the power of perception is transcendental. Whatever is conceived by the mind is mundane. Therefore, if the pastimes of Kṛṣṇa were imaginary, how could they be explained as aprākṛta-tattva (transcendental truth)? Depictions of heaven, hell, and various kinds of people appear before humans through imagination. But how is it possible to imagine something that the senses have never directly experienced? Although Vyāsadeva may have conceived of aprākṛta-tattva from mundane objects, the concept of Kṛṣṇa would also have to be mundane and imaginary. But he does not do that. A special explanation of this is given in the Catuḥślokī. When Brahmā did not achieve kṛṣṇa-darśana within any material object, then he directly deep awareness of Bhagavān within his own self. He transmitted that transcendental knowledge that he had received from Bhagavān to Vyāsa. Vyāsadeva has explained the nature of Bhagavān with that knowledge. The knowledge which is felt as one’s experience of the ātmā can never be a product of mundane imaginary statements, and the the perception of kṛṣṇa-tattva also cannot be mundane. Kṛṣṇa-tattva is an experienced reality – there is no trace of imagination in it. However, those who claim that Kṛṣṇa’s pastimes are imaginary can never rescue their own intelligence from mundane conceptions.

Because of this, the Devas said that those persons who consider the qualities, birth, and activities of the Supreme Lord to be mundane historical narrations and by that, conclude that His name and form are also mundane, are foolish. And those who think that the descriptions of Kṛṣṇa are imaginary, and subsequently seek a imaginary method of worship are also misguided. This is because the transcendental Bhagavāṇ is merely a witness to mundane qualities, birth, activities, mind, and speech – He is not subject to them. The names and forms that such people assign to Him will certainly be mundane. His true nature, name, and form cannot be fully described. Only related names and forms will be revealed. However, that does not provide supreme satisfaction to the jīva. When the jīvas, lacking such satisfaction, become distressed like Brahmā, then they perceive the direct presence of Bhagavān in their actions.

Śrīdhara Svāmī says that the word kriyā (actions) means upāsana (worship). Even the word ‘upāsana’ is not fully comprehensible; therefore, it is necessary to explain the meaning of the word kriyā.

In the material category, there are three elements within a human being – the body, the mind, and speech. The senses in the body perceive material things. For this reason, Jagadīśvara (the Lord of the universe) has been given the title Atīndriya (beyond the scope of the mundane senses). The mind, which also directs all sense-related activities, is therefore also engaged in material activities. Speech reveals the mind, therefore, it too is material. Body, mind, and speech know nothing about Bhagavān. The principle that is separate from the three elements of the body, mind, and speech is called the jīva, and that is the ātmā. The ātmā has two characteristics, namely knowledge (jñāna) and bliss (ānanda). It is this knowledge and bliss that realises the Supreme, because only an aprākṛta substance can know an aprākṛta substance. The bhakti of this aprākṛta jīva towards the aprākṛta īśvara is its kriyā (activity). That activity is called upāsana, and through it, the jīva achieves a direct experience with īśvara. As long as the ātmā remains bound in this material body, upāsana and kriyā will continue to be performed daily with the body. When the ātmā engages in upāsana through bhakti-yoga, then speech manifests in the form of stava (prayer) in conjunction with that bhakti. The mind continues to meditate upon the deep awareness of Bhagavāṇ. The body expresses various manifestations such as laughter, goosebumps, tears, dancing, stupor, and sweating. Becoming eager, all the senses continue to perceive Bhagavān in their respective objects. The hands, which can gather things, are satisfied by offering all types of beloved objects to Jagadīśvara. The feet are satisfied by dancing and walk to all those places established by sādhus. The eyes are satisfied by seeing all the Deities that remind them of Bhagavān. These external activities cannot be called upāsana. However, the emotions that arise in the ātmā naturally manifest through the body. When the ātmā, being eager, moves towards the aprākṛta Vṛndāvana, the physical body remains near Mathurā. The more the ātmā becomes increasingly eager to take darśana of the form of Bhagavān, so too his eyes quickly move towards the Deity. When the ātmā is anxious to offer its beloved possessions to Jagadīśvara with prema, becomes intensely desirous of doing so, the hands become busy in presenting flowers, sandalwood, food offerings etc. to Bhagavān. All these activities are merely manifestations of transcendental upāsana, not the primary actions. Through this kind of transcendental activities of upāsana, the jīva also directly perceives Bhagavān.

In this śloka, it is stated that kṛṣṇa-līlā is directly experienced in aprākṛta-bhāva (with transcendental emotions). Those who consider these pastimes to be either perceptible by the senses or through mental imagination do not understand the true meaning of kṛṣṇa-līlā. Kṛṣṇa-līlā is without beginning, infinite, and self-evident. It is itself the witness of all things, thus no object can depict it. It is incomparable. Within the transcendental division, its immediate location is within the experience of the ātmā. To consider it as something perceivable by the senses or imagined by the mind is an expression of profound depravity. Thus, when all the material conditions of the jīva are absent, those transcendental pastimes are directly perceived. As long as the jīva wanders through various material conditions, he engages in upāsana and sees Viṣṇu within this universe as the Supreme form, or as Kṣirodakaśāyī Viṣṇu, or as Kāraṇābdhiśāyī Puruṣa, or as Mādhava residing in Paravyoma. When all material conditions are over, he attains kṛṣṇa-tattva. In the material body, from one’s entanglement in mundanity until the realisation of one’s svarūpa, all types of states that arise are called an avasthā (condition). The attainment of one’s svarūpa is also called an avasthā.

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Translator’s Notes:

(1) The Lord possesses unlimited transcendental qualities, but the limited jīva cannot fully comprehend the nature of those qualities – he only has an inkling of what they are. Thus, Bhaktivinoda Ṭhākura says here that although the Lord is worshipped as possessing various qualities, whatever we perceive them to be is an incomplete understanding of them because they are ultimately nirguṇa.

(2) This refers to the Four Kumāras cursing Jaya and Vijaya. Some persons conclude that only due to this curse, the Lord was compelled to come to earth and perform His pastimes.