Śrīmad-Bhāgavatam 10.23.30
Blended reading (Sanskrit + English inline)
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gṛhṇanti
—
they will accept
Present of √grah — 'to grasp.' The wives use the human language of acceptance/rejection and turn it on its head: they will not be re-accepted by family, but the Lord must now accept them. The verb is the same; the locus has changed.
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patita-ātmanām
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whose bodies have fallen
Compound: patita (fallen) + ātmanām (bodies). Echoes verse 5 (daṇḍavat patitāḥ). The fallen position is repeatedly emphasized in this chapter — śaraṇāgati's bodily form.
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gatiḥ
—
destination
From √gam. The most loaded word in Vaiṣṇava soteriology — Kṛṣṇa is the gati. Gītā 9.18: gatir bhartā prabhuḥ sākṣī. The wives state the Gītā's verse in their own voice.
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arim-dama
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O chastiser of enemies
Compound: ari (enemy) + dama (subduer). They call on Him as the conqueror — because the enemies they need conquered now are their attachments, and only He can subdue these.
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vidhehi
—
kindly bestow
Imperative of vi + √dhā — 'arrange, dispose, ordain.' Bhakta's prayer-mood: not 'I take' but 'You arrange.' Agency is returned to Kṛṣṇa even in the request.
Śrīla Viśvanātha Cakravartī Ṭhākura comments as follows: “From their very youth the brāhmaṇas’ wives had heard about Lord Kṛṣṇa’s beauty, qualities and sweetness from the womenfolk of Vṛndāvana village, and also from the flower ladies, the betel-nut sellers and others. Consequently they always felt ecstatic love for Kṛṣṇa and were indifferent to their household duties. Their husbands, seeing them as deviant, doubted them and avoided dealing with them as far as possible. Now the wives of the brāhmaṇas were ready to formally reject their so-called families and neighbors, and out of great agitation they were crying and placing their heads upon Lord Kṛṣṇa’s lotus feet, offering obeisances. In this way, with choking voices, they spoke the above verse. They begged that Lord Kṛṣṇa bestow upon them the benediction that He be their only destination, that He, the chastiser of enemies, subdue all their enemies — those difficulties obstructing them from attaining the Lord.” The wives of the brāhmaṇas simply wanted to serve Lord Kṛṣṇa, and this is pure Kṛṣṇa consciousness in ecstatic love of Godhead.
"From our youth we have heard about the sweetness of your form and qualities from the women garland makers and betel nut sellers of Vrndavana. Having fallen in love with you, neglecting our household duties, our husbands, being doubtful, have dissociated themselves from us." With this in mind they speak this verse. "After this, they will not accept us in the house." Suta refers to their married sons. Anye refers to neighbours. Weeping they touched their heads to his feet and said with choked voices, "As we have no other shelter, you should do something. Oh killer of enemies (arindama), please vanquish the evil enemies which prevent us from attaining you."
“You should go and give them benefit since devotees are very merciful to the wretched. (SB 11.2.6)” Or, “Following my, order you should do what is ordinarily not done.” They answer with this verse. Since we went against their forbidding us to go, they will not accept us. Others living nearby will not speak to us. Since we will not be accepted by our husbands, we, who have fallen at the tips of your feet and who have taken shelter of you as our only goal, have no other shelter.
“You should go and give them benefit since devotees are very merciful to the wretched. (SB 11.2.6)” Or, “Following my order, you should do what ordinarily you cannot do.” They answer with this verse. Since we went against their forbidding us to go, they will not accept us. Or seeing our love for you from the beginning, they will not accept us. Mothers are not mentioned because some of their mothers were old and could not come out of their houses. Thus previously mothers were not mentioned as persons who tried to prevent them from going to Kṛṣṇa. If the wives were not accepted by fathers, out of fear the mothers also would reject them. Or they were not accepted by fathers because of their violating rules of dharma in order to show their exclusive devotion to Kṛṣṇa. Those who returned to their parents houses out of affection, would not be received by them for fear of public opinion. If they went to their children out of great affection, the children would not accept them, being shamed by the public. Thus they would not be accepted by brothers and others—neighbors. Not being accepted anywhere, they fall at Kṛṣna’s feet nearby (prapadayoḥ). Out of great lowness they consider themselves fallen (patita). It indicates that they completely surrendered to him as their only shelter. Or tasmāt indicates a reason for their action. Because they had taken shelter of him alone, giving up everything, therefore we have fallen at your feet. This also indicates that they fell on the ground to offer respects while they made their request. Or out of lowness they state that they are most fallen by nature (patitānām). Previously they requested to carry tulasī leaves on their heads. They do not mention that now since it is rare and confidential. Or please do something so that any other result than your lotus feet does not exist. “I fear competition with the gopīs.” O chastiser of enemies! You will destroy all enemies, such as enmity with the gopīs. Or you defeat enemies like Kāṁsa, but you should not discipline devotees. Do not let us die by rejecting us. Or we will die (patitānām) in front of your lotus feet. Please arrange so that there is no other destination. “Lust should be controlled.” O chastiser of enemies! You can control the enemy lust. We cannot do it since we are bewildered by love for you.
A boat that has unhooked from every dock — the wind that took it cannot give it back. The wives have unmoored from family, kin, society; only Kṛṣṇa's hand can now hold them. Śaraṇāgati works precisely when there is no other harbour.
When her husbands had failed her, when her elders had failed her, when even dharma seemed to have failed her, Draupadī threw up both arms in the assembly and called Kṛṣṇa's name. He sent endless cloth — because she had unhooked, finally, from every other dock.
The wives' words here are Draupadī's words in a quieter register: na anyā bhavet gatiḥ — there can be no other destination. That admission is itself the sufficient condition.
My note
Source: vedabase.io