sama-viṣama-matīnāṁ matam anusarasi yathā rajju-khaṇḍaḥ sarpādi-dhiyām.

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O Lord with six complete qualities! O Nārāyaṇa, form of the puruṣāvatāras! O Vāsudeva, source of the puruṣāvatāras! O Lord of Vaikuṇṭha! O revealer of splendors to the devotees! O Lord who manifests most auspicious spiritual forms! O Lord with devotees beyond time! O most merciful Lord who give bliss to the devotees! Sole support of the universe! Sole Lord of the planets! Lord of all beings! Lord of Lakṣmī! We offer respects to you, who appear along with your uncovered abode in the heart whose door of ignorance has been opened by clearly manifested and established bhakti-yoga through intense concentration using rules and regulations practiced by devotees detached from material life.

The devatās have already said that the Lord is invoked by many names in verses 31. Now they praise him by addressing him with these many names. O Lord, complete in six great qualities (bhagavān)! They then describe his completeness. O Nārāyaṇa, by your expansions, acting as the antaryāmī of the totality of prakṛti, of each universe and the jīvas, you are Kāraṇārṇavaśāyī, Garbhodaśāyī and Kṣirodaśāyī! But you are more complete than that as Vāsudeva, the source of the expansions. But you are more complete than that as the Lord of Vaikuṇṭha, O original person (ādi-puruṣa). “How is that form understood?” You have many great splendors suitable for your devotees (mahā-puruṣa-mahānubhāva). “But what happens to my devotees, abode and my form at the time of devastation?” Material things may be auspicious, but spiritual things are most auspicious. You have the most auspicious, spiritual, eternal devotees and abode. You have devotees who are the most proper since they are not controlled by time (parama-kalyāṇa). Having external perception and being devoured by time, let us take shelter of mercy of you, who are an ocean of powers and sweetness. O most merciful Lord! You are realized as bliss itself by those who see internally rather than externally. “When will this happen?” You exist as an experience of bliss in Vaikuṇṭha (ātma-loke), without covering (apāvṛte), in the temple of the heart, whose door of deceptive ignorance has been unlocked by bhakti-yoga, (pāramahaṁsya-dharmeṇa) clearly manifested and completely established (paribhāvita) by intense concentration through yama and niyama (ātma-yoga). You appear along with Vaikuṇṭha when the heart has such qualities.

|| 6.9.34 ||

duravabodha iva tavāyaṁ vihāra-yogo yad aśaraṇo 'śarīra idam anavekṣitāsmat-samavāya ātmanaivāvikriyamāṇena saguṇam aguṇaḥ sṛjasi pāsi harasi.

It is difficult to understand that you, though engaged in pastimes in the spiritual world, without a material shelter, without actions in a material body, without the assistance of the devatās, without material guṇas, create, maintain and destroy the universe made of guṇas, without transformation of your svarūpa, though you are also the material elements.

Though you are beyond the guṇas, ātmārāma, enjoying eternally in Vaikuṇṭha, you also play in the material realm by carrying out creation and destruction, by methods difficult for us to understand. That you engage in playing seems to be (iva) difficult to understand. It is easy to understand for intelligent devotees, but difficult to understand for others. Why? You have no shelter, and have not bodily actions. But śruti says that the creator has a form with a thousand heads. You give no regard to assistance from us, the presiding deities of the hand and other sense organs. Though you are the material cause of the universe (ātmanā) you are without transformation. If one accepts vivarta-vāda then it is not astonishing that you are without transformation (since the transformations are illusory). But it is astonishing if one does not accept vivarta-vāda. Gajendra says:

namo namas te 'khila-kāraṇāya niṣkāraṇāyādbhuta-kāraṇāya

My Lord, you are the cause of all causes, but you have no cause. Therefore you are the astonishing cause of everything. I offer my respectful obeisances unto you. SB 8.3.15

This means that you are astonishing as the cause because you are without transformation though you are the material cause. Though you are without guṇas, you create the universe with guṇas. A potter with guṇas, taking support of a place, using his body, and taking assistance, creates a pot with guṇas by transformation of clay and other materials. But it is difficult to understand how you, without guṇas, without support, without assistance and without a material body, create the universe.

|| 6.9.35 ||

atha tatra bhavān kiṁ devadattavad iha guṇa-visarga-patitaḥ pāratantryeṇa sva-kṛta-kuśalākuśalaṁ phalam upādadāty āhosvid ātmārāma upaśama-śīlaḥ samañjasa-darśana udāsta iti ha vāva na vidāmaḥ.

We do not know whether you accept results of pious or sinful actions like an ordinary Devadatta fallen in the material ocean, or whether you, ātmārāma, tranquil, full in your spiritual powers, remain a neutral witness, not accepting happiness and distress at all.

Since you seem to be obliged to protect the righteous and destroy the wicked, it is hard to understand your protection and destruction. Just as the jīva in this world building a house, and entering household life filled with friends, enemies and neutrals, enjoys happiness and distress as a result of his pious or sinful reactions, do you (bhavān, out of respect), falling into various incidents (visarga) of mutual destruction between devatās and asuras produced by the guṇas, accept happiness and distress resulting from your pious and sinful acts dependent on karma, since you obtain happiness of wealth and power from destroying the wicked and protecting the righteous in various avatāras like Upendra and Kṛṣṇa, and obtain sorrow through fatigue of fighting? Or do you, possessing your undeviating cit-śakti (samañjasa-darśanaḥ), remain as the neutral witness, not accepting happiness and distress? We do not know the truth.

|| 6.9.36 ||

na hi virodha ubhayaṁ bhagavaty aparimita-guṇa-gaṇa īśvare 'navagāhya-māhātmye 'rvācīna-vikalpa-vitarka-vicāra-pramāṇābhāsa-kutarka-śāstra-kalilāntaḥkaraṇāśraya-duravagraha-vādināṁ vivādānavasara uparata-samasta-māyāmaye kevala evātma-māyām antardhāya ko nv artho durghaṭa iva bhavati svarūpa-dvayābhāvāt.

Those two conditions seen in you are not a contradiction. What is impossible for you, who are Bhagavān, full of six qualities, full of unlimited qualities, the supreme controller, whose glories cannot be understood by the non-devotee, who are beyond the arguments of stubborn philosophers whose hearts are disturbed by deliberating on scriptures without touching the truth, through speculation, conjecture, judgment and false proofs? You are beyond all material qualities, you are pure spirit, but screen yourself from view by your yoga-māyā. Though you possess only one form, nothing is impossible for you.

This verse reconciles the contrary nature in the Lord, according to the devotees’ perspective. Virodha means contradiction. There is no contradiction of your being ātmārāma and experiencing happiness and distress. It is not proper to speculate about you by comparison with others, since you possess inconceivable powers. First, two phrases explain the happiness and distress in the Lord.

jñāna-śakti-balaiśvarya-vīrya-tejāṁsy aśeṣataḥ |

bhagavac-chabda-vācyāni vinā heyair guṇādibhiḥ ||

The word bhagavān means to be endowed with unlimited knowledge, sense power, bodily strength, power of control, influence and beauty without inferior guṇas. 

Viṣṇu Purāṇa 6.5.79

It should be understood that you have no material happiness and distress at all, which arises from ignorance, since you are fully endowed with those six qualities.

“Do I have another type of happiness and distress in me?” You have a host of unlimited qualities such as being controlled by prema and being affectionate to your devotees. (aparimita-guṇa-gaṇe). When your devotees such as Prahlāda or Vibhīṣaṇa, your eternal associates such as the Pāṇḍavas or Yādavas, the numerous sādhakas and half-devotees like us devatās are put into difficulty by the demons, you become unhappy, indicated by your various attempts to destroy those demons. When those devotees, delivered from danger, see you, they become happy, like grains suffering from drought being sprinkled with a shower of nectar. Then you become astonishingly happy. You have spiritual happiness and distress since you are the essence of affection for devotees and are controlled by prema.  However, that happiness and distress are actually spiritual happiness since they are the topmost transformations of the cit-śakti belonging to prema. The joy and grief of the gopīs or Sītā arising from meeting and separation are the highest expression of happiness since they have the highest level of prema. Having a spiritual form, you have spiritual happiness and distress. This is not a contradiction with your nature as ātmārāma since being ātmārāma and experiencing spiritual happiness and distress are one in you.

“But I am not defined in this way by some philosophers.” You are the Supreme Lord (īśvare), and thus those who are under your control are not qualified to define you, since your glories be understood by persons devoid of bhakti. You yourself say bhaktyāham ekayā grāhya: I am only realized by bhakti. (SB 11.14.21)

“They raise many objections to your claim that my six great qualities and prema are spiritual.” You are invisible to the arguments of those who stubbornly hold various philosophies (duravagraha-vādīnām), which always remain in their hearts, which are confused by scriptures, and without touching the real truth (arvācīna). Vikalpa takes the form “It may be like this, or like this.” Vitarka means uncertain conjecture: “Is that correct perhaps?” Vicāra means certainty “It is like this.” Pramāṇābhāsa means malicious arguments. “If there is no conclusion, how can argumentation be absent?” The Lord is devoid of all material objects. Since arguments are a product of māyā-śakti and you are beyond all objects made of māyā, how is it possible to use such arguments?

“How can you say that my grief is spiritual happiness, since everyone has seen with their eyes my actions of helping you churn the ocean, helping Arjuna as his charioteer and messenger, and fleeing in fear from Jarāsandha’ violence to protect the Yādavas?” Though you are pure spirit (kevale), without material contamination, you place in the middle your inconceivable yoga-māyā.  Thus nothing is impossible for you. Who then can enter into your experience of happiness? One cannot use sense perception to understand the Lord’s happiness. It is said acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: one cannot apply material arguments to what is inconceivable.

“Let us dispose of the argument that I have inconceivable powers. One can say that I have two forms with two sets of qualities. In the form of Bhagavān I have happiness and distress arising from affection to my devotees, and in the form of Brahman am situated everywhere as ātmārāma.”

You do not have two forms. You have only one form which is Bhagavān. That form is realized as Brahman with no qualities and as Bhagavān with astonishing qualities. The jñānis who are at a distance and cannot perceive your astounding qualities call you Brahman. The devotees who are situated near you and can perceive your astonishing qualities call you Bhagavān. If one is far away one perceives a small degree of the Lord and if one is close one perceives all his qualities.

|| 6.9.37 ||

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