Śrīmad-Bhāgavatam 10.72.19
Blended reading (Sanskrit + English inline)
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titikṣūṇām
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for the patient ones
Genitive plural. Titikṣā is one of the six brāhmaṇical virtues (cf. Bhāgavata 1.16). Kṛṣṇa names titikṣā to flatter Jarāsandha into the brahmaṇya self-image he holds dear.
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vadānyānām
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for the generous ones
Genitive plural. Vadānya — one who gives freely, especially to brāhmaṇas. Cf. Caitanya is called mahā-vadānya — the most magnanimous incarnation, giving the gift of prema. Here the term is set as a snare.
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sama-darśinām
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for those of equal vision
Compound genitive plural. Sama-darśī — one who sees friend and stranger alike. The verse implies: a true sama-darśī would not call us strangers. Kṛṣṇa is testing the king's identity against his own self-image.
In the previous verse, Lord Kṛṣṇa and the two Pāṇḍava brothers, Bhīma and Arjuna, requested Jarāsandha to grant them whatever they asked of him. Here they explain why there is no need for them to specify their desire. The ācāryas comment on this verse as follows: Jarāsandha might be thinking, “What if you request my son, from whom separation would be intolerable?” To this possible objection Kṛṣṇa and the Pāṇḍavas reply, “For a tolerant person, nothing is intolerable.” Similarly, Jarāsandha could object, “What if you ask me to give my body or my precious jewels and other ornaments, which are meant to be given to my sons, not to ordinary beggars?” To this they reply, “For the generous, what is not to be donated in charity?” In other words, everything is to be given. Jarāsandha might also object that he could be giving charity to his enemies. To this his guests counter with the statement kaḥ paraḥ sama-darśinām: “For those with equal vision, who is a stranger?” Thus Śrī Kṛṣṇa and the Pāṇḍavas encouraged Jarāsandha to simply agree to grant their request without further discussion.
"Please say exactly what you want. If you beg from me my son, how could I bear the sorrow separation from him as I am very attached to him/" To this they reply, "What is intolerable for one with forbearance? We see the example of Dasaratha giving his son to Visvamitra." "But if the householder refuses you, then what is the result?" They reply, "What can not be done by one with no principles?" "But if you desire my body, the object of my identity then how can I give that?" "What cannot be given by the generous man? There are examples such as Dadhyac who gave his body when requested by the devas." " But if you are my enemies, how can I give to my enemies?" "Who is considered as enemy by the person with equal vision, the person in knowledge? You certainly do not have that ignorance which gives rise to seeing with prejudice."
Here they indicate that Jarāsandha has tolerance, generosity and equal vision. Therefore you should give us what we desire. And if you do not have these qualities, then you should not give. What cannot be done by you? By asking in this way they were skilful at first praising and then criticizing.
Four locks on four kinds of door: tolerance bears anything, the wicked do anything, the generous give anything, the equal-visioned see no stranger. Kṛṣṇa speaks these maxims to a generous king — and quietly Jarāsandha turns each key against himself.
Karṇa famously gave away his kavaca and kuṇḍala when Indra came begging, knowing it would cost his life in the war. The verse pattern is the same: kim na deyam vadānyānām — what will the generous not give? Karṇa is the Mahābhārata's literal embodiment of this line, and his loss of armour was the precondition for his death, just as Jarāsandha's promise to give will be his.
My note
Source: vedabase.io