Śrīmad-Bhāgavatam 10.48.27
Blended reading (Sanskrit + English inline)
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moha-raśanām
—
the ropes of delusion
Compound: moha (delusion) + raśanā (rope, cord). Raśanā is a specific word — the same rope Yaśodā tries to bind Kṛṣṇa with in 10.9 (dāmodara). The reversal is acute: there she tries to rope Him; here Akrūra asks Him to cut the rope around himself.
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suta-kalatra-dhana-āpta-geha-deha-ādi
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children, wife, wealth, friends, home, body, etc.
A seven-piece compound enumerating the standard mohas of household life. The Bhāgavatam catalogs them in this order precisely so the devotee can recognize each rope by name and ask the Lord to cut it where it touches him.
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bhavadīya-māyām
—
Your own illusory energy
Compound: bhavadīya (Your, honorific) + māyā (illusory potency). The rope is recognized as the Lord's own śakti — not an enemy power but His outer energy doing its assigned work. Gauḍīyas note this is the only sane theology of māyā: it belongs to Him, not against Him.
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durāpa-gatiḥ
—
a goal hard to reach
Compound: durāpa (hard to obtain) + gati (destination, attainment). The verse pairs this with yoga-īśvaraiḥ — even masters of yoga strain for what Akrūra has in his lap. The grace gap between yoga-siddhi and bhakti-darśana is the Bhāgavatam's running theme.
"By our good fortune, we can directly perceive you."
Having praised Kṛṣṇa’s mercy, with bashfulness, he now prays for removal of obstacles to his devotion. O Lord, to whom even Brahmā prays to see (janārdana)! He elaborates on this. You are hard to know (gatiḥ) for masters of yoga like the Kumāras and for Lords of the devatās like Śiva. But you are seen by us. That is our good fortune. Cut the ropes of attachment. This is expressed as part of the human pastimes, since actually the associates of Kṛṣṇa have no bondage. Āpta means friends.
I have attained what cannot be obtained. Now have special mercy on me, with a wealth of bhakti. O Lord you are requested (ardana) by the devatās like Brahmā (jana) to be visible to them. You are very rare. You are rarely seen directly in the heart by master of samādhi like the Kumāras (yogeśvaraiḥ) and those who teach the Kumāras, persons like Brahmā (sureśvaraiḥ). Or you are rarely attained by the greatest of bhakti-yogīs, who are the greatest devatās. Identifying themselves as devatās is an obstacle to seeing you. However, you are visible in my house because of your mercy. Or that you have appeared in my house is just good luck (diṣṭyā). It is our great fortune. Plural (naḥ) is used to indicate respect for the self or to indicate his family members. Please quickly cut the ropes of illusion concerning sons etc. They are called ropes because they are binding and hard to escape. You can do this easily since it is your māyā. Āpta refers to friends and ādi refers to dharma etc.
- Which 'ropes' of attachment do you most want cut?
- Could you ask the Lord directly to cut them rather than struggling to untie them?
A man tangled in heavy ropes around his children, his wife, his savings, his house, his body — and the only one with a knife stands in front of him. Akrūra asks Bhagavān to cut. The rope is moha; the cutter is Kṛṣṇa; the request is the Bhāgavatam's standard prayer.
Prahlāda, after Nṛsiṁha was pacified, prayed: 'O Lord, I have no desire for sense gratification, mystic perfection, or even liberation. Please simply engage me in Your service.' The request was: cut the rope of want itself.
Akrūra echoes the same prayer one canto later. Gauḍīyas mark these two prayers — Prahlāda's and Akrūra's — as the recurring devotional posture: not asking for things from God, but asking to be released from the ask.
My note
Source: vedabase.io