Śrīmad-Bhāgavatam 10.38.39
Blended reading (Sanskrit + English inline)
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gām
—
a cow
Accusative of go. The traditional dakṣiṇā for a respected guest in Vedic culture. Gauḍīyas note that the cow is the appropriate gift in Vraja — Bhagavān gives the village's most beloved animal to the guest as a sign of fully-realized atithi-sevā.
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atithaye
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to the guest
Dative of atithi — guest, literally "one who does not have a date," i.e. arrives unannounced. The atithi-sevā tradition mandates honoring such a guest as Bhagavān Himself; Bhagavān here inverts it by being the host.
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saṁvāhya
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massaging
From sam + √vāh — to massage, to support. Balarāma massages the feet of the messenger from Mathurā. Gauḍīyas regard this inversion as one of the most striking images of Bhagavān's bhakta-vātsalya: the cosmic Saṅkarṣaṇa serving a tired traveler.
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medhyam
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suitable for offering
Pure, fit for yajña or for a brāhmaṇa-guest. Bhāgavata vocabulary for food that has been ritually qualified. Gauḍīyas note that hospitality-food and yajña-food converge here: feeding the bhakta is yajña.
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śraddhayā
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faithfully
Instrumental of śraddhā — faith, trust. The śāstric instruction is that a guest must be fed śraddhayā, not perfunctorily. Gauḍīyas read this as Bhagavān modeling the principle He elsewhere demands (BG 17.20): dāna must carry śraddhā or it loses its quality.
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vibhuḥ
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the almighty Lord
Returning epithet (v.16). The vibhu — the all-pervading mighty Lord — is the one massaging feet. Gauḍīyas treasure this juxtaposition: vibhutva and feet-massaging coexist without contradiction in Bhagavān; this is the acintya in acintya-bhedābheda.
According to Śrīla Viśvanātha Cakravartī, Akrūra went to Kṛṣṇa’s and Balarāma’s house on the twelfth lunar day, on which one should not break a fast at night. However, Akrūra dispensed with this formality because he was eager to receive food in the Lord’s house.
Among the various upacaras or items offered was a cow. They brought a cow in front of him for giving pleasure to the eyes. Medhyam (pure) indicates that the rice was taken on the dvadasi as a breakfast from the ekadasi vrata. That day was dvadasi, because two days later on the caturdasi was the day of bhuta raja puja, when Kamsa was killed. There is a rule that one should not break the fast in the night, but Akrura broke the rule because he wanted to eat at Krsna’s house.
Akrūra did not refuse because Balarāma was devoted (ādṛtaḥ). By this the sweetness of Kṛṣṇa and Balarāma was displayed. In this manner, Akrūra forgot about the powers of the Lord and became obedient to their will. Balarāma then massaged him. The verbs may be taken in a causative sense (he had others massage and offer him food).
Balarāma massanged Akrūra’s feet. Why did Akrūra allow this? Balarāma was devoted. He acted hospitably (ātithye). AKrūra tolerated because of Balarāma’s affection. He offered him pure (medhyam) tasty food. This was mainly milk products. Balarāma sat close to him, and personally served him (upāharat), asking him to eat more, serving him eagerly with sweet words (śraddhayā). Balarāma was competent to do all of this (vibhuḥ). He did everything perfectly.
After the welcome, the body — which has carried the spirit's labor all day — receives its own honor: feet massaged, food set down, fatigue named and addressed. Bhakti does not despise the body; Balarāma tends Akrūra's tired calves with His own hands.
My note
Source: vedabase.io