Śrīmad-Bhāgavatam 10.48.26
Blended reading (Sanskrit + English inline)
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kṛta-jñāt
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(from You who are) grateful
Compound: kṛta (done) + jña (knowing). The Lord remembers every service. Gauḍīyas treasure this epithet: Bhagavān is not the impassive judge but the kṛta-jña Friend — He forgets nothing offered, even Trivakrā's smear of sandalwood.
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ṛta-giraḥ
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whose words are always true
Compound: ṛta (true, in accord with cosmic order) + gir (speech). The Lord's word is the warrant of every śāstric promise. If He says 'I am yours,' He cannot retreat from the statement.
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ātmānam-api
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even Himself
Compound reading: ātmānam (Himself, accusative) + api (even). The Bhāgavatam's most extravagant claim — Bhagavān gives away His own self to His worshipers. Akrūra states what later Six Gosvāmīs will systematize: the Lord is purchased only by prema, and the purchase is His own choosing to be possessed.
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upacaya-apacayau na
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no increase or decrease
Phrase: upacaya (accumulation) + apacaya (diminution) + na (not). Even giving Himself away, He does not lose Himself. This is the avyaya (unchanging) attribute — the doctrinal ground of why infinite grace does not deplete the Source.
This verse describes both the Lord and His devotees as suhṛdaḥ “well-wishers.” The Lord is the well-wisher of His devotee, and the devotee lovingly desires all happiness for the Lord. Even in this world, an excess of love may sometimes produce unnecessary solicitude. For example, we often observe that a mother’s loving concern for her adult child is not always justified by an actual danger to the child. A grown child may be wealthy, competent and healthy, and yet the mother’s loving concern continues. Similarly, a pure devotee always feels loving concern for Lord Kṛṣṇa, as exemplified by mother Yaśodā, who could only think of Kṛṣṇa as her beautiful son. Lord Kṛṣṇa had promised Akrūra that after killing Kaṁsa He would visit his home, and now the Lord kept His promise. Akrūra recognizes this and glorifies the Lord as ṛta-giraḥ, “one who is true to His word.” The Lord is kṛta-jña, grateful for whatever little worship a devotee offers, and even if the devotee forgets, the Lord does not.
"What learned person would surrender to anyone other than you, who are true to your word (rta girah), having kept your promise to come to my house after killing Kamsa; who are the best friend (su hdrah), knowing what is best for your servant, and doing that; who are most grateful (krta jnat), remembering anything that your devotee has done for you as an act of service, even if done once or is insignificant, forgotten even by the devotee himself; who have a splendorous heart (su hrdah), without personal desire; and who gives the desired results to those who worship you. Even if they do not desire something, you also give that. Though you give so much, you are not finished. You give even yourself. If you give even yourself, will you not be left with nothing? No, for you there is not increase or decrease . Though presented with all things by millions of brahmas of millions of universes, you do not increase. And though you give everything, even yourself, to your devotees, you have no decrease, because of your inconceivable, unlimited energy."
One should surrender to you because you, famous for your affection to your devotees including even Pūtanā because she dressed like a devotee. aho bakī yaṁ stana-kāla-kūṭaṁ jighāṁsayāpāyayad apy asādhvī lebhe gatiṁ dhātry-ucitāṁ tato ’nyaṁ kaṁ vā dayāluṁ śaraṇaṁ vrajema Oh! Evil Pūtanā, who offered her poisonous breast to Kṛṣṇa to drink with the intention of killing him, attained the position of a nurse in the spiritual world. How else is so merciful? I surrender to him! SB 3.2.23 “Though he is affectionate will he not fail to keep his promise to protect his devotee because of inattention?” He is truthful to his word (ṛta-giraḥ). Though he may be absorbed in his highest devotees, by his will everything is accomplished. He is not dependent on his devotees as assistants to him, but is dependent on them if they take shelter of him (suhrḍaḥ). He is not ignorant of their assistance, since he is grateful, knowing who has helped him. Even if a person assists indirectly he respects that person. He gives everything to one who worships him. In gaining and giving he does not increase or decrease. He gives all that can be desired to one who serves by offering flowers and leaves and he gives himself as a friend to one who acts in a friendly manner. He becomes dependent on that person. Therefore it is not astonishing that you have come to my house.
Who would surrender (īyāt) to devatās or other rulers at some time or by some means (sam). The long ī is poetic license. The real intelligent persons should surrender to you only since you have great qualities. The reasons for surrender are given. You are affectionate to the devotees. You speak true words such as “I am the shelter for those in pain.” You are thus affectionate to the miserable. You are the friend, giving unqualified mercy. You supply what is lacking or your heart is splendid though a person offends you (suhṛdaḥ). Thus you do not recognize offenses. You know yourself and others (kṛt-jñāt). You always examine everything to benefit all people. The list of terms is in order of increasing excellence for surrendering. “I will come to your house.” (SB 10.41.17) By coming he should prove that his words were true. He did not consider Akrūra’s conduct with the gopīs to be offensive. He also knew Akrūṛa had built his house for him. You give everything to the dear one (suhṛdaḥ) because he worships you, or even if he does not worship you (abhajataḥ), since he is your friend. You are affectionate to friends. You give whatever is desired, even yourself. You are under his control. This is because you have unconditional friendship. There is no gain from worship or loss from not worshipping you from your perspective. Even though there is gain for the Lord by attaining the happiness of bhakti for the devotees, this statement is made out of humility and politeness. For the Lord there is no gain in not giving to those who desire something, and there is no loss in giving oneself since you have inconceivable powers. Or there is no increase in not giving oneself, since you already are most complete, and there is no decrease when you give, because you are always without change. You give yourself completely.
- Where are you seeking shelter in lesser benefactors out of habit?
- How does the Lord's non-depletion change your willingness to ask big?
A wealthy father who gives away his entire estate to his children loses nothing — he was never the estate, he was always the giving. Kṛṣṇa gives even Himself to His devotees yet does not diminish; He is the source of giving, not a quantity that runs out.
When Bali offered all three worlds to Vāmanadeva (SB 8.19–22), the Lord took them in three steps and then bound Bali. But Bali got the better deal: Vāmanadeva became Bali's gatekeeper in Sutala, the Lord Himself given as service-bond to His devotee.
Akrūra's claim — 'You give even Yourself' — is what Bali concretely received. Gauḍīyas read ātmānam api dadāti as the doctrinal apex: the Lord's grace runs all the way to the giving of His own person.
My note
Source: vedabase.io