Garbha Stotra

VERSE 15

matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-
rājanya-vipra-vibudheṣu kṛtāvatāraḥ
tvaṁ pāsi nas tri-bhuvanaṁ ca yathādhuneśa
bhāraṁ bhuvo hara yadūttama vandanaṁ te

O Lord, to diminish the burden of the earth, You have descended as a fish, a horse, a turtle, a man-lion, a boar, a swan, a king, a brāhmaṇa and a Deva. Now kindly save the three worlds as well as us. We offer respects unto You, O Best of the Yadus. (Śrīmad Bhāgavatam 10.2.40)

Sambandha Tattva Candrikā Commentary

In the explanation of the ātmarāma-avatāra, numerous descriptions of the Lord’s avatāras were already provided.*(1) However, all those avatāras are divided into three categories. Discussion of rājasika and tāmasika avatāras is not relevant here, since those avatāras are not to be worshiped.*(2) Only the avatāras embodying sattva-guṇa are evaluated by sādhus at all times. For this reason, the mention of avatāras such as Matsya has been made here. Viṣṇu, who is an ocean of sattva-guṇa, is perceived as an avatāra by jīvas at all times and in all conditions.

From a tiny insect to a saintly human body, there are various states of existence for jīvas possessing consciousness. Although there are various states of existence, scholars have classified them according to certain characteristics by means of scientific texts. Among aquatic insects, many are without shells and many are with shells. Among creatures in the air and on land, many are vertebrates; in this way, various characteristics reveal the classifications of beings such as fish, turtles, and boars. Again, there are many classifications of beings, ranging from microscopic to large, and from uncivilised to civilised human beings. In all these states of existence, Viṣṇu, who pervades the universe and is an ocean of sattva-guṇa, brings auspiciousness to the jīvas. Therefore, for every category and condition of jīvas, Viṣṇu can be acknowledged as having appeared in corresponding avatāras. The process of classification also varies. Some interpret the concept of avatāras by classifying from the unsegmented state of jīvas, starting with Matsya avatāra. Others see Ṛṣabhadeva to be the starting point of the avatāras, from the consideration of the primitive state of human beings. Viṣṇu is the maintainer at all times. Whatever the state of a jīva, the Lord manifests a particular mood according to that state and maintains him. Analysing the particular state of the jīvas is the only reason for all these secondary avatāras. All the avatāras from Matsya to the appearance of Śrī Rāmacandra, should be accepted as secondary avatāras. Śrī Kṛṣṇa-avatāra is not a secondary avatāra – He is the svarūpa-tattva (the inherent, original Truth). When all human analysis is concluded, kṛṣṇa-tattva is revealed through ātmā-pratyaya. Kṛṣṇa-tattva is not discovered through mere analysis or various points of view.  This tattva is the eternal companion of every jīva, but as long as the jīva, due to ignorance, does not accept the process of ātmā-pratyaya, kṛṣṇa-tattva remains unmanifest. The Supreme Truth appears in the Sātvata Dynasty, thus the Devas address Bhagavān as Yaduttama (‘the best of the Yadus’). Only those who are sātvatas are sādhus, because they do not deny ātmā-pratyaya by engaging in useless rhetoric.*(3)

In the unsegmented condition of the jīva, Matsya-avatāra is applicable; in the state of those creatures possessing shells, Kacchapa-avatāra (Kūrma); and in the vertebrate state, Varāha-avatāra. Amongst the vertebrate state of creatures that stand upright, He first appeared as Nṛsiṁha, then Vāmana, then Paraśurāma, then Rāmacandra, and finally, in the state of complete knowledge, as the God of gods, Nārāyaṇa, the Lord of Paravyoma. This form is seen in all avatāras. This demonstrates the gradual evolution of jīvas. However, when the Sātvata Dynasty manifests, having rescued analysis from the clutches of mundane logic and solely engaging in pure anubhavānanda, then Śrī Kṛṣṇa, the intrinsic Truth, appears. In the past, it was accepted that all the avatāras of Bhagavān constantly elevate and sustain the jīvas. However, although all those avatāras remove the burden of the earth as a secondary function, nevertheless, the burden of māyā’s material modes, which strangle the jīva, are only directly addressed by Śrī Kṛṣṇa and not by any other avatāra. This is the unique glory of Kṛṣṇa.

Those who have analysed the system of avatāras according to the primitive state of humanity start with Ṛṣabhadeva. From the avatāra of Pṛthu, humans learned agriculture; similarly, it is seen that there are twenty-four avatāras corresponding to twenty-four types of conditions. The gradual evolution of humans is observed through the avatāras. In the avatāra of Nārada, the path of bhakti is established, and in the avatāra of Vyāsa, the Śrīmad Bhāgavata, which is the supreme basis of all knowledge, was revealed. Even through this evolutionary process, kṛṣṇa-tattva remains supreme.

Ultimately, the result of all progress and knowledge is śrī-kṛṣṇa-tattva. This is the final attainment for a jīva. Śravaṇa (hearing) is the means of acquiring knowledge, kīrtana (chanting) is the explanation of that knowledge, viṣṇu-smaraṇa (remembering) is the understanding that knowledge, arcana is worshipping and establishing that knowledge, and vandanā (praying) is the ultimate cause of that knowledge. Knowledge ends in vandanā. Vandanā is followed by two forms of ātma-nivedana (self-surrender) – first in the form of dāsya (servitude), sakhya (friendship) and vātsalya (parental affection), and then madhura (sweet conjugal love). Thus, dāsya, sakhya and ātma-nivedana are expressions of jñāna-śūnya-bhakti (bhakti devoid of jñāna). From the knowledge found in the Garbha Stava, it is seen that the Devatās only had eligibility up to vandanā. They considered that bhakti devoid of jñāna was worthy of explanation. Therefore, the Devatās said, “O best of the Yadus!’ We offer our respects unto You (vandanam te).”
In the first śloka (satya-vrataṁ satya-paraṁ…), that servitude which was recognised as the acceptance of prapatti (surrender), is not the servitude found in upāsana (worship which is confined to the physical body). Servitude to Kṛṣṇa, which involves the explanation and establishment of the inherent Truth in the form of pure anubhavānanda, is the meaning of prapatti in the first śloka. The four rasas – dāsya, sakhya, vātsalya, and madhura – are fully present in the pastimes of Vraja. If this less-intelligent writer has the opportunity, and is granted the grace of Lord Caitanya, then at some time, he will ultimately be inspired to write about the vraja-līlā of the Bhāgavata, which is filled with the aforementioned four rasas.

That person who studies this commentary and is capable of sincerely understanding its essence, achieves sambandha-jñāna, and the illusory state of māya is removed for them. Therefore, may everyone who studies this commentary, which serves as an introduction to Vaiṣṇava dharma, become immortal. I bow down to the feet of Śrī Caitanya-candra and place the lotus feet of all the Vaiṣṇavas upon my head.

Thus ends the Sambandha-Tattva Candrikā Commentary

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Translator’s Notes:

(1) This is given in Chapter 4.

(2) This refers to guṇāvatāras such as Brahmā and Śiva.

(3) The name ‘Sātvata’ refers to the Yadu Dynasty, but also indicates those who are sāttvika by nature (i.e. the Vaiṣṇavas). Thus, the Sātvata Dynasty also means the lineage of devotees.