Śrīmad-Bhāgavatam 10.56.45
Blended reading (Sanskrit + English inline)
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pratīcchāmaḥ
—
We desire back
From prati + √iṣ, first person plural. The Lord uses this verb in the negative — He explicitly refuses the gem. Grammar of grace: even what is freely offered Him He returns if His real artha (the daughter) is already won. Bhagavān never hoards.
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deva-bhaktasya
—
of the demigod's devotee
Compound: deva (demigod, Sūrya) + bhakta (devotee). The Lord acknowledges Satrājit's identity as Sūrya-bhakta — He does not require exclusive devotion. Gauḍīya distinction held gently: deva-bhakti is honoured, even as Kṛṣṇa-bhakti is supreme.
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phala-bhāginaḥ
—
enjoyers of the fruits
Compound: phala (fruit) + bhāginaḥ (sharers, nominative plural). The Lord positions Himself as bhāgin — a share-holder, not a sole owner. The Bhāgavatam closes the chapter with the Lord as friend, not landlord.
Satrājit should have worshiped Lord Kṛṣṇa, the Supreme God. Thus there is certainly a touch of irony in Lord Kṛṣṇa’s saying “After all, you are a devotee of the sun-god.” Furthermore, Kṛṣṇa had already acquired Satrājit’s greatest treasure, the pure and beautiful Satyabhāmā. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Syamantaka Jewel.”
Let the jewel remain with you, since you are a devotee of the sun (deva bhaktasya). Since you are without a son, she is your treasure, and now that treasure is mine.
None of us, including Balarāma will accept this gem. O king (nṛpa—protector of people), please protect your people! Kṛṣṇa utters this sarcastically. Whatever good results, seen and unseen, come from this jewel should come to us, since the jewel is my great devotee. Śrīdhara Svāmī explains that because Satrājit had no sons, the jewel would ultimately come to Kṛṣṇa anyway. Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Tenth Canto, Fifty-sixth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Syamantaka Jewel." 10.57: Satrājit Murdered, the Jewel Returned verses: Summary, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12-13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35-36, 37, 38-39, 40, 41, 42 Chapter Summary This chapter describes how Lord Kṛṣṇa, after the murder of Satrājit, killed Śatadhanvā and had Akrūra bring the Syamantaka jewel back to Dvārakā. When Lord Śrī Kṛṣṇa heard that the Pāṇḍavas had supposedly been burned to death in the palace of lac, He went to Hastināpura with Lord Baladeva to maintain the principles of worldly protocol, even though, being omniscient, He knew the report was false. With Kṛṣṇa out of Dvārakā, Akrūra and Kṛtavarmā incited Śatadhanvā to steal the Syamantaka jewel from Satrājit. Bewildered by their words, the sinful Śatadhanvā murdered King Satrājit in his sleep and stole the gem. Queen Satyabhāmā was overcome with grief at the death of her father, and she rushed to Hastināpura to report the sorrowful news to Śrī Kṛṣṇa. Together with Lord Baladeva, Kṛṣṇa then returned to Dvārakā to kill Śatadhanvā. Śatadhanvā went to Akrūra and Kṛtavarmā to beg for help, but when they refused he left the jewel with Akrūra and fled for his life. Kṛṣṇa and Balarāma pursued him, and Lord Kṛṣṇa beheaded him with His sharp-edged disc. When the Lord could not find the Syamantaka jewel on Śatadhanvā's person, Baladeva told Him that Śatadhanvā must have left it in someone's care. Baladeva further suggested that Kṛṣṇa return to Dvārakā to find the jewel while He, Baladeva, would take the opportunity to visit the King of Videha. Thus Lord Balarāma traveled to Mithilā and remained there for a few years, during which He taught King Duryodhana the art of fighting with a club. Lord Kṛṣṇa returned to Dvārakā and had the funeral rites performed for Satrājit. When Akrūra and Kṛtavarmā heard how Śatadhanvā had met his death, they fled Dvārakā. Soon many kinds of disturbances-mental, physical and so on-began to afflict Dvārakā, and the citizens concluded that the cause of these troubles must be Akrūra's exile. The city elders explained, "Once there was a drought in Benares, and the king of the region gave his daughter in marriage to Akrūra's father, who was visiting Benares at the time. As a result of this gift, the drought ended." The elders, thinking Akrūra had the same power as his father, declared that Akrūra should be brought back. Lord Kṛṣṇa knew that Akrūra's exile was not the main cause of the disturbances. Still, He had Akrūra brought back to Dvārakā, and after properly honoring him with worship and greeting him with sweet words, Kṛṣṇa told him, "I know Śatadhanvā left the jewel in your care. Since Satrājit had no sons, his daughter's offspring are the just claimants to whatever property he has left behind. Nonetheless, it would be best for you to keep the troublesome jewel in your care. Just let Me show it once to My relatives." Akrūra presented Kṛṣṇa with the jewel, which shone as brilliantly as the sun, and after the Lord had shown it to His family members He returned it to Akrūra.
- Where does Kṛṣṇa return your offering enhanced rather than keeping it?
- How does His non-grasping change your future offerings?
Bhagavān finally refuses the gem. He has cleared His name, gained two queens, and now hands the wealth back. The chapter that began with one man clutching a jewel ends with the only being who could keep it forever giving it back, calling Himself a 'co-enjoyer of its fruits' — i.e., a friend.
Sudāmā the poor brāhmaṇa brought a small twist of cloth holding chipped rice as his only gift for Kṛṣṇa — and Kṛṣṇa, eating it joyfully, returned him a palace of opulence without his asking.
The Bhāgavata pattern repeats: the Lord refuses the gem outright in this verse exactly as He once refused to keep Sudāmā's rice without returning a kingdom for it. He receives only love; everything else He hands back. Satrājit, like Sudāmā, ends richer than the kingdom-holder.
My note
Source: vedabase.io