grasantaṁ bhuvana-trayam

You accept the opinions of those who are peaceful because of contact with things related Brahman and are disturbed by contact with things opposed to Brahman. However, this opinion is like thinking a rope is a snake.

But you do not defeat the opinions of the non-devotees, so that they can accomplish their tradition in saṁsāra. You accept the opinions of those who are peaceful in accepting Brahman and disturbed by anything opposing Brahman. Or you accept the opinion of those who say that Bhagavān is the Brahman with material variety (viṣama) though they are actually two aspects of one form (sama). Just as person thinks a rope is a snake, one sees in Brahman, which is actually ātmārāma, false qualities like happiness and distress by the influence of māyā. The Lord does not oppose this.

|| 6.9.38 ||

sa eva hi punaḥ sarva-vastuni vastu-svarūpaḥ sarveśvaraḥ sakala-jagat-kāraṇa-kāraṇa-bhūtaḥ sarva-pratyag-ātmatvāt sarva-guṇābhāsopalakṣita eka eva paryavaśeṣitaḥ.

The Lord is the true form among all forms, the Lord of all beings, the cause of all causes of all universes, is inferred by the revealing power of the senses and intelligence, and alone remains after negating matter and its qualities.

Therefore, we will take shelter of the philosophy approved by your devotees, giving up the ideas of these learned persons. The Lord is the real form mentioned previously in verse 33. Because of dwelling within all beings, beyond the material senses, you are not visible, but you are definitely known or inferred by the revealing power (ābhāsa) of intelligence and the senses (sarva-guṇa). Guṇa-prakāśair anumīyate bhavān: you are inferred by the revelation of the senses. (SB 10.2.35) You are completely devoid of all material elements (paryavaśeṣitaḥ). Thus the śrutis say neti neti: the Lord is not matter. The Laghu-bhāgavatāmṛta explains this starting with the following verse.

 

vinā śarīra-ceṣṭatvaṁ vinā bhūmyādi-saṁśrayam |

vinā sahāyāṁs te karmāvikriyasya sudurgamam ||102||

 

Without activities of a material body, without the support of material earth, without assistance of others, without undergoing transformation, your actions are hard to understand. Laghu-bhāgavatāmṛta

 

|| 6.9.39 ||

atha ha vāva tava mahimāmṛta-rasa-samudra-vipruṣā sakṛd avalīḍhayā sva-manasi niṣyandamānānavarata-sukhena vismārita-dṛṣṭa-śruta-viṣaya-sukha-leśābhāsāḥ parama-bhāgavatā ekāntino bhagavati sarva-bhūta-priya-suhṛdi sarvātmani nitarāṁ nirantaraṁ nirvṛta-manasaḥ katham u ha vā ete madhumathana punaḥ svārtha-kuśalā hy ātma-priya-suhṛdaḥ sādhavas tvac-caraṇāmbujānusevāṁ visṛjanti na yatra punar ayaṁ saṁsāra-paryāvartaḥ.

The highest devotees, having forgotten even a trace of material happiness by the continuous bliss of prema flowing in their minds after having tasted one drop of the ocean of sweet nectar of your glories, have faith in the Lord alone, who is the best friend of all beings and who is situated within all beings. How can these devotees, whose minds are continuously blissfully, who know their own benefit and are friends with you, give up service to your lotus feet, which offer no return to this material world? 

Having criticized those opposed to the Lord, they praise the devotees. They have forgotten material enjoyment by the bliss of prema arising by tasting just one the nectar of your glories. Because the devotees are completely devoted to the Lord’s service they do not worship anyone else such as devatās (ekāntinaḥ). However the devatās and sages are even more pleased with them, for if the Lord is served, all beings are served, since he is the friend of all beings and the soul in all beings. Those who reject service to the Lord, the false yogīs and others, act against their own welfare, whereas the devotees act for their welfare (svārtha-kuśalāḥ).

|| 6.9.40 ||

tri-bhuvanātma-bhavana trivikrama tri-nayana tri-loka-manoharānubhāva tavaiva vibhūtayo ditija-danujādayaś cāpi teṣām anupakrama-samayo 'yam iti svātma-māyayā sura-nara-mṛga-miśrita-jalacarākṛtibhir yathāparādhaṁ daṇḍaṁ daṇḍa-dhara dadhartha evam enam api bhagavañ jahi tvāṣṭram uta yadi manyase.

O Lord who has the three worlds as his house! O Trivikrama! O subduer of the three worlds! O Lord who is perceived as most attractive in the three worlds! Though the demons are also your vibhūtis, you should consider that now is not the time for their activities. Just as you dispensed punishment for offenses by taking the forms of devatās, men, animals, mixed forms, and aquatics by your spiritual energy, kill the son of Tvaṣṭā now, if you think it fit.

Among your devotees we are very low since we have material desires. Indicating this, they make their request. You have the three worlds as your house. Your devotees, the devatās and humans, living there, serve you. But this house has been attacked by the demons now. You subdue the three worlds (tri-nayana) by three strides (trivikrama). As Vāmana, you accepted the three worlds by three steps and bringing Bali near, you gave the worlds to us. Kill the demons and let the people of the three worlds see your attractive form (tri-loka-manoharānubhāva). “You worship me to inflict violence on others.” Though they are your vibhūtis, you should consider that now is not the time for their activities. Thus we make our request. O punisher! Just as previously you dispensed punishment, now also the time has come.

 

|| 6.9.41 ||

asmākaṁ tāvakānāṁ tatatata natānāṁ hare tava caraṇa-nalina-yugala-dhyānānubaddha-hṛdaya-nigaḍānāṁ sva-liṅga-vivaraṇenātmasāt-kṛtānām anukampānurañjita-viśada-rucira-śiśira-smitāvalokena vigalita-madhura-mukha-rasāmṛta-kalayā cāntas tāpam anaghārhasi śamayitum.

O father of our father! O Supreme Lord! You should relieve the pain in our hearts by a drop of sweet, juicy nectar flowing from your mouth, by your compassionate, smiling glance which is soothing, pure and pleasing, and by manifesting your form to those who identify with you, whose hearts are bound by chains of meditation to your lotus feet, who belong to you, and who are surrendered to you.

 

Having praised the Lord, they pray for soothing sweet words and a glance of mercy. O grandfather! We have chains in your hearts bound by meditation to your lotus feet. We cannot withdraw the bees of our minds from your lotus feet. Relieve our pain by manifesting your form (sva-liṅga-vivaraṇena) and by a drop of nectar in the form of your pleasing words, flowing like sweet juice from your mouth.

|| 6.9.42 ||

atha bhagavaṁs tavāsmābhir akhila-jagad-utpatti-sthiti-laya-nimittāyamāna-divya-māyā-vinodasya sakala-jīva-nikāyānām antar-hṛdayeṣu bahir api ca brahma-pratyag-ātma-svarūpeṇa pradhāna-rūpeṇa ca yathā-deśa-kāla-dehāvasthāna-viśeṣaṁ tad-upādānopalambhakatayānubhavataḥ sarva-pratyaya-sākṣiṇa ākāśa-śarīrasya sākṣāt para-brahmaṇaḥ paramātmanaḥ kiyān iha vārtha-viśeṣo vijñāpanīyaḥ syād visphuliṅgādibhir iva hiraṇya-retasaḥ.

O Lord! What can we, who are like sparks emanating from a fire, inform particularly to you, who play with your māyā to create, maintain and destroy the universe, who are realized in the heart as the antaryāmī and Brahman, and are realized externally as matter, according to place, time and bodily condition, who are realized as the cause of all beings and the cause of their awareness, who are the witness of all intelligence, with a body uncontaminated by matter, like ether, and who are the source of Brahman and the Paramātmā?

What particular object must be made known to you? You are known in the heart as the antaryāmī (pratyag-ātma), and externally as matter in the form of the senses and other things, according to particular place, time, and bodily conditions, and as the cause of all the beings such as devatās and the cause of their perceptions (upalambhakatayā). We are like sparks coming from the fire. Your body is like ether, is uncontaminated by material elements.

 

|| 6.9.43 ||

ata eva svayaṁ tad upakalpayāsmākaṁ bhagavataḥ parama-guros tava caraṇa-śata-palāśac-chāyāṁ vividha-vṛjina-saṁsāra-pariśramopaśamanīm upasṛtānāṁ vayaṁ yat-kāmenopasāditāḥ.

Since you are omniscient, please fulfill the purpose for which we have approached the shade of lotus feet of you, the supreme guru. Those feet relieve the fatigue of various afflictions of saṁsāra for your devotees.

Since you are omniscient, you naturally know why we have approached your lotus feet. Please fulfill that desire. Those feet give relief from fatigue to the devotees who have surrendered to you.

|| 6.9.44 ||

atho īśa jahi tvāṣṭraṁ