Śrīmad-Bhāgavatam 10.20.36
Blended reading (Sanskrit + English inline)
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jñāna-amṛtam
—
the nectar of transcendental knowledge
Compound: jñāna (knowledge) + amṛta (nectar). Gauḍīyas use this for the knowledge of one's eternal relationship with Kṛṣṇa, not for impersonal brahma-jñāna. Bhāgavatam itself is the supreme jñāna-amṛta.
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jñāninaḥ
—
the knowers
Plural of jñānin. In Gauḍīya theology, the highest jñānī is the one who knows Bhagavān (Gītā 7.19 — bahūnāṁ janmanām ante jñānavān māṁ prapadyate). The verse's jñānin is read as Vaiṣṇava-jñānī, not Advaitin.
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śivam
—
auspicious
Śiva as adjective — auspicious, beneficial. The mountain's pure water is śiva. Gauḍīyas distinguish: śiva-as-adjective applies to anything beneficial; Śiva-as-deity is a specific personality. Both deserve respect, with proper hierarchy.
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kāle
—
at the (right) time
Locative of kāla — time. The jñānī's discretion is kāla-bound. Gauḍīyas read this as one root of the guru's sva-tantra in pacing the teaching.
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girayaḥ
—
mountains
Plural. The same mountains as v. 15 — but now in a different season, performing a different doctrine-image. The Bhāgavatam re-uses its emblems with subtle reweighting.
The first part of this chapter described the rainy season, and the second part has been dealing with the autumn season, which begins when the rain stops. During the rainy season water always flows from the mountains, but during the autumn the water sometimes flows and sometimes does not. Similarly, great saintly teachers sometimes speak expansively on spiritual knowledge, and sometimes they are silent. The self-realized soul is closely in touch with the Supreme Soul, and according to His desires a competent spiritual scientist may or may not describe the Absolute Truth, depending on the specific circumstances.
Jnanamrtam here refers to teachings about the Supreme Lord. Jnaninah are such devotees as Narada, Jada Bharata and Prahlada. They gave knowledge to the hunter, Rahugana, and the children of the demons, and not to others. They give to those fortunate souls who have desire to know. In a similar way only in some canals in the autumn season is there clear water from the mountains.
The teacher gives mercy because of the good qualities of the student. The mountains release water into the Gaṅgā and Yamunā channels rather than small troughs. The mountains release water and the jṣānīs release knowledge in order that it may be received. This depends on the mountains and jṣānīs rather than the recipients.
The mountains sometimes release pure water (śivam) and sometimes they do not release pure water, but release contaminated water. Since there is no rain, the mountains keep the remaining small quantity. Similarly the knower of truth gives pure knowledge in the form of bhakti at the time (kale) the devotee has strong prema. At other times he gives insignificant jṣāna concerning ātmā.
Mountains sometimes pour their pure water, sometimes do not — as experts in transcendental knowledge sometimes share jñāna-amṛta, sometimes withhold. The verse is honest about discretion. Gauḍīyas note: kṛṣṇa-kathā is not flung indiscriminately; rasa is preserved by reserving it for the qualified. The śuka-tradition itself is reserved — Śuka spoke the Bhāgavatam only because Parīkṣit was prepared.
Śukadeva would not have spoken the Bhāgavatam to a casual audience. Parīkṣit had renounced food and water, sat on darbha-grass, and was facing death within a week — only this qualification opened Śuka's mouth (SB 1.19). The mountain released its water for this seeker.
Gauḍīyas use SB 10.20.36 to read the speaker-listener relationship. Jñāna-amṛta is given when the receiver is ready, and withheld in the right way when he is not — both moves are mercy.
My note
Source: vedabase.io