Śrīmad-Bhāgavatam 10.34.17
Blended reading (Sanskrit + English inline)
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brahma-daṇḍāt
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from the punishment of the brāhmaṇas
Brahma-daṇḍa = the daṇḍa wielded by a brāhmaṇa, considered the heaviest karmic stroke in śāstra (cf. Viśvāmitra–Vasiṣṭha episodes). Gauḍīyas note: even brahma-daṇḍa folds before bhagavat-darśana — śaraṇa overrules every other ledger.
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acyuta
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O infallible one, never-falling
A (not) + cyuta (fallen). Kṛṣṇa's title that contrasts directly with Sudarśana's own cyuti (fall into python form). The freed servant addresses Bhagavān as the one who never falls and never lets His own fall — once held, never dropped (BG 9.31).
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nāma gṛhṇan
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chanting the name
Nāma = name; gṛhṇan = taking up, seizing (present participle of √grah). The Gauḍīya nāma-tattva: the Holy Name is not 'about' Bhagavān, it is non-different from Him (abhinnatvān nāma-nāminoḥ). Gṛhṇan suggests grasping — chanting is an act of taking hold.
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punāti
—
purifies
Present of √pū — the same root in pavitra, putra, pavitratama. Kṛṣṇa is pavitrāṇāṁ pavitram — the purest of the pure (Viṣṇu-sahasra-nāma). The Name shares this purifying power because it is non-different from the Named.
Just by seeing you I became liberated from the snake body. What then to speak of receiving the touch of your lotus foot?
Now I have particularly realized your greatness. Just by seeing you, my identity with the snake body disappeared. But by the touch of your foot, the snake form turned into that of a Vidyādhara. Citsukha has vinirmuktaḥ instead of vimuktaḥ. Touched directly by your foot, I will make others on my planet successful by that touch, what to speak of myself. Simply by uttering your name even once, without any faith (since the verb is in the present tense gṛhṇan), without fully chanting, it purifies all people immediately. There is no qualification. It purifies all, and there is no consideration of time, since it acts immediately. And even just hearing the name has this effect. This has been my case (ātmānam eva). Not distinguishing between hearing and chanting shows the greatness of the name. The word ca indicates that even relatives of those who hear and chant get the effect. And being touched by your foot definitely I will purify a person even more (bhūyaḥ). What more can be said?
At this time I have realized your greatness. I was immediately freed from the brāhmaṇas’ punishment, which is difficult to counteract. You never fall from your greatness (acyuta). Or O Kṛṣṇa, you never leave Gokula. Immediately I was freed, in an excellent manner just described from the curse. Even before being touched I was freed. But by the touch of your foot I attained good intelligence to attain special bhakti. Citsukha has vinirmuktaḥ. One should go in front of Brahmā and other devotees and glorify the Lord. Simply by uttering your name even once, without any faith (since the verb is in the present tense gṛhṇan), without fully chanting, it purifies all people immediately. There is no qualification. It purifies all, and there is no consideration of time, since it acts immediately. And even just hearing the name has this effect. This has been my case (ātmānam eva). Not distinguishing between hearing and chanting shows the greatness of the name. The word ca indicates that even relatives of those who hear and chant get the effect. And being touched by your foot, definitely I will purify a person even more (bhūyaḥ). What more can be said?
Sudarśana's hymn lays out the gradient: even hearing the Name purifies hearer and chanter; how much more, then, the foot that touched me? Like a king's letter purifies the messenger, but the king's own hand on your shoulder rewrites your name in the rolls.
In Bhāgavatam 6.1–3, the fallen brāhmaṇa Ajāmila, dying, calls out 'Nārāyaṇa!' — actually addressing his youngest son — and the Viṣṇudūtas come to protect him from the Yamadūtas, citing that even unintended utterance of the Name carries full force.
Gauḍīyas pair Ajāmila with Sudarśana's verse here: yat-nāma gṛhṇan akhilān śrotṝn ātmānam eva ca punāti — 'whose Name, when chanted, purifies all who hear and the chanter himself.' Ajāmila is the case study; Sudarśana is the doctrinal statement.
My note
Source: vedabase.io