Śrīmad-Bhāgavatam 10.69.17
Blended reading (Sanskrit + English inline)
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svaira-avatāraḥ
—
descent by His own sweet will
Compound: svaira (freely chosen, by one's own will) + avatāra. The Gauḍīya doctrine of līlā: Kṛṣṇa descends not from karma, not from compulsion, but svairam — by His own choice. The avatāra is grace's free movement, not necessity.
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uru-gāya
—
O You who are widely praised
Compound: uru (vast, wide) + gāya (sung, praised). A standing epithet of Viṣṇu in the Bhāgavatam. To call Kṛṣṇa uru-gāya is to lean into the chapter's later refrain — Nārada will leave singing His pastimes, fulfilling the very name.
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maitrī
—
friendship
From mitra (friend). Bhagavān's relation to all beings is maitrī — He is suhṛt-sarva-bhūtānām (BG 5.29). The verse pairs maitrī (toward all) with damaḥ (toward the envious), showing that both faces are kindness in different forms.
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niḥśreyasāya
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for the highest benefit
Compound: niḥ (without) + śreyas (better) — that than which there is nothing better. The Vedānta term for the supreme good (mokṣa, prema). Nārada locates Kṛṣṇa's descent in this category: the avatāra is for niḥśreyasa, not for adjustments within saṁsāra.
As pointed out by Śrīla Viśvanātha Cakravartī, all living beings are in fact servants of the Lord. The ācārya quotes the following verse from the Padma Purāṇa to elucidate: a-kāreṇocyate viṣṇuḥ śrīr u-kāreṇa kathyate ma-kāras tu tayor dāsaḥ pañca-viṁśaḥ prakīrtitaḥ “[In the mantra om ] the letter a signifies Lord Viṣṇu, the letter u signifies the goddess Śrī, and the letter m refers to their servant, who is the twenty-fifth element.” The twenty-fifth element is the jīva, the living being. Every living being is a servant of the Lord, and the Lord is the true friend of every living being. Thus even when the Lord chastises envious persons like Jarāsandha, such punishment amounts to real friendship, since both the Lord’s chastisement and His blessing are for the benefit of the living being.
In the material world, if the object of worship worships the worshipper, it will not be beneficial for the worshipper. However, because you are independent, if you worship your devotee, or if you receive his worship, or if you punish him, it is always beneficial. This is expressed in this verse. It is not at all amazing for you, the master of all the people, that you are the benefactor (maitri) of all people. Because you are the master of all the people and all people are in the status of dependent jivas, they must factually be your servants. In the explanation of Om in the Padma Purana it is said, "A refers to Visnu, U refers to Laksmi and M refers is the twenty fifth element, the jiva, the servant of the other two." For those brahmanas like me who worship you with devotion, your worshipping us gives displeasure. For others who serve you like Vidura and Uddhava, you give them sorrow by refusing to accept their worship. Others who are like animals, living in the material world, who do not worship you, are given your glance of mercy. And other evil persons like Jarasandha you punish. For all these people you are the benefactor, for you appear in this world by your free will for giving the highest benefit to all the people of the world in the form of prema bhakti and liberation, as well as maintainance and protection. This I know.
This is not astonishing. The statement is in the neuter to express generality. It is in the singular, with the expectation that he will enlarge his topic. You give proper treatment (maitrī) though you are the master of all the people. In your form, you are equal to all. These two are not astonishing since you appear in order to give benefit to the world in the form of bhakti and mukti. You bestow these two according to the qualification of the person. This is all possible because you are capable (vibho). Thus you are praised by songs (urugāya).
It is not surprising for you, the Lord of all planets, that you worship me, since you have affection for people. And you do not depend anything. O Lord, complete in yourself (vibho)! You descend from Vaikuṇṭha by your own will (svairāvaratāraḥ). Your glory is thus sung in all planets (urugaya). Or you are the friend of devotees like me and the punisher of non-devotees. This is not surprising for you, who are equal to all, since you are the Lord of all planets. It is quite suitable that you descend by your will for everyone’s benefit. You make steady and nourish the universe by spreading bhakti and showing affection for your devotees and you protect the universe by destroying the demons, since by this you destroy obstacles to bhakti. Though contrary to your nature as being equal to all, it is not surprising in you. Though I am a servant, you, the Lord, worship me. It is not astonishing since you are independent.
- How do I hold the Lord's friendship and His firmness as a single love?
- Where am I afraid of His firmness in a way that distorts my friendship with Him?
When a king travels among his people in plain clothes, his kindness to all and his strictness with thieves is no surprise — both flow from the same kingship. Nārada's first response to Kṛṣṇa's hospitality is not awe but recognition: this is exactly how the avatāra has always behaved, and the world is praised in His praise.
My note
Source: vedabase.io