Garbha Stotra

diṣṭyā hare’syā bhavataḥ pado bhuvo
bhāro’panītas tava janmaneśituḥ
diṣṭyāṅkitāṁ tvat-padakaiḥ suśobhanair
drakṣyāma gāṁ dyāṁ ca tavānukampitām

O Hari, by good fortune, this earth, which represents Your feet, has been relieved of the burden created by the Asuras due to Your appearance, O Supreme Controller, due to our good fortune, we will perceive the earth and the celestial abode as objects of Your mercy, being marked by Your resplendent feet. (Śrīmad Bhāgavatam 10.2.38)

Sambandha Tattva Candrikā Commentary

“O Hari! It is supremely fortunate that simply by Your birth, this Earth, which represents Your feet, has had its burden removed. It is our supreme fortune that today, we see that the earth and the realm of the Devas has been blessed by You, having marked them with the flag, thunderbolt, goad, and other auspicious signs on Your resplendent feet.”

Firstly, three ordinary words, dharaṇī (earth), caraṇa (feet), and janma (birth) have been used. In this śloka there are no relative topics of any kind – there are only discussions concerning subjects dealing with intrinsic transcendental truths (svarūpa-tattva). However, the use of mundane words may be seen as merely an impure defect in this sentence. The meaning of this śloka is most excellent and esoteric. Bhagavān is not ‘born.’ From the aprākṛta perspective of the jīva, it can only be accepted that Bhagavān ‘appears.’ In this context, the word dharaṇī is understood to refer to all the jīvas residing in the world. Kṛṣṇa’s birth (janma) refers to the discovery of that which is inherent eternal truth (nitya-tattva). When Kṛṣṇa awards the shelter of His lotus feet to the jīvātmā, then the burden of the ātmā is dispelled. This is the superiority of Bhagavān. What is the burden of the ātmā? When the jīva abandons service to the Lord and misuses his independence by engaging in mundane activities, accepting the desire for enjoyment, then māyā ensnares him and this becomes his intrinsic burden. The material modes of māyā are the actual burden of the jīva. Being afflicted by that burden, the jīva becomes increasingly bewildered. Then, in the search of a remedy, the jīva obtains medicine in the form of ātma-tattva (knowledge of the ātmā). However, even with this, the burden does not completely disappear. As long as one does not obtain the great medicine of kṛṣṇa-tattva, full relief from the disease cannot be achieved. When one becomes aware of Kṛṣṇa’s svarūpa-tattva, the reality of His intrinsic nature, through the eyes of self-realisation, then, by the mercy of Bhagāvan, that unbearable burden is completely removed. Perceiving the manifestation of kṛṣṇa-tattva in the ātmā of that jīva, all the Devas praise that jīva. By the touch of Śrī Kṛṣṇa’s feet, no form of misery remains for the jīva. When the true nature of those topics concerning Bhagavān are manifest, then what suffering remains for the jīva? The jīva is completely fulfilled. With the lotus feet of Bhagavān being awarded to the jīvātmā, then three astounding symbols of the flag, thunderbolt, and goad are perceived. Intrinsic transcendental truth overcomes all relative truth, thus all victory is achieved by taking shelter at the feet of Bhagavān. The flag symbolises victory. The thunderbolt is given to represent strictness. By taking shelter in the intrinsic transcendental truth of Bhagavān, one need not go elsewhere. Thus, there is no fear for a person who has taken refuge in Kṛṣṇa and who is resolute in kṛṣṇa-tattva of ever straying from it. A person who has taken shelter of kṛṣṇa-tattva receives the goad, which represents the nature of divine injunction, therefore, deviation from the path is impossible for him. A jīva who attains kṛṣṇa-tattva becomes beautifully adorned with the symbols of the flag, thunderbolt, and goad. Thus, he alone is blessed within this world. When a jīva attains kṛṣṇa-tattva, even the realm of the Devas is graced by Bhagavān. The significance of this is that even the Devas that reside in the celestial realm are jīvas, but due to their actions, they have obtained the eligibility to enjoy and to accept the position of Devatās. However, no enjoyment is eternal. Upon the exhaustion of their enjoyment, all those Devatās achieve the status of humans. When that kṛṣṇa-tattva manifests on Earth, they are enjoying their divine status in the celestial realm. That will only be available to them once their enjoyment is exhausted. When one achieves kṛṣṇa-tattva, the entanglement of material enjoyment is removed. Thus, the Devatās also consider themselves blessed by the manifestation of kṛṣṇa-tattva.

Kṛṣṇa-tattva is the supreme tattva in this world. There is no trace of any mundane quality in it. A scholar cannot reject the shelter of this Supreme tattva. As long as kṛṣṇa-tattva was not revealed, scholars would adhere to the pure state of mundane qualities through imagination or logic and achieve some minor progress. As long as the moon does not rise, the light of the stars seems superior. While kṛṣṇa-tattva was unmanifest, humans would make some progress by engaging in sādhana of guṇāvatāras, aṁśāvatāras, and yugāvatāras. However, kṛṣṇa-tattva is not a principle concerning avatāras. It is the principle of intrinsic transcendental truth. Nārāyaṇa, who is the source of the avatāras and resides in Paravyoma, is also only the manifestation of Kṛṣṇa’s majesty. Therefore, is there any doubt that the Devatās, having realised kṛṣṇa-tattva, will be blessed.