Śrīmad-Bhāgavatam 10.73.15
Blended reading (Sanskrit + English inline)
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samādiśa
—
please instruct
Sam + ā + √diś — fully, completely point out. A prayer for upadeśa, not opinion. The verse establishes Kṛṣṇa as ādi-guru in the chapter.
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upāyam
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the means
Upāya is technical: the practical method. Gauḍīya theology distinguishes sādhya (goal) from sādhana / upāya (means). The kings ask for upāya because the goal — His feet — they have already accepted.
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caraṇa-abjayoḥ
—
of the two lotus feet
Caraṇa + abja (lotus), dual locative — His two pāda-padma. The Gauḍīya focal object of smaraṇa, which is one of the nine aṅgas of bhakti (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam…).
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na viramet
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may not cease
From vi + √ram. The kings ask for uninterrupted smṛti — the very content of viraha-rahita bhakti, remembrance that never stops even in the cycle of birth and death.
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saṁsaratām
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for those traveling through birth and death
Genitive plural participle from √sṛ. The petition acknowledges saṁsāra continues; the request is not for exit but for unbroken smaraṇa within it.
One can constantly remember the Lord only by His mercy. Such remembrance is the easy method to obtain supreme liberation, as explained in Bhagavad-gītā (8.14) : ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ “For one who always remembers Me without deviation, I am easy to obtain, O son of Pṛthā, because of his constant engagement in devotional service.” The words api saṁsaratām iha indicate that the kings were approaching Lord Kṛṣṇa not merely for liberation but rather for the boon of always being able to remember His lotus feet. Such constant remembrance is a symptom of love, and love of Godhead is the actual goal of life.
"Then I should give you sayujya mukti?" " No, not at all." This they express in this verse. "Please show us the exact method (sam) so we can understand and execute it, by which we will not forget your lotus feet. Though we are wandering in various bodies, we do not ask that you stop that wandering, nor do we even have desire for prema bhakti, more worthy of hankering." This is said out of an appearance of extreme humility. "Nor do we desire even remembrance of you, which is an anga of bhakti. We only desire the means for remembrance. And we do not ask that you give it to us, but rather that you indicate it, and clearly (sam) so that we can practice." This shows the highest degree of qualities like desirelessness, humility and sense control which are necessary qualification for bhakti.
“What do you want?” In concluding, they make their request with great longing and feeling, but out of humility they do not state their desire directly. Please instruct us a method that is understandable and possible (sam—ādiśa) so that we do not give up remembrance of your feet. Or, or instruct us a method, according to your wish (yathā), by which we do not give up remembrance of your feet but constantly remember them. Previously we prayed for protection from frightful saṁsāra since it is an obstacle to remembering you. Now, if we remember you, we will be free of saṁsāra even if we are born in various bodies (iha). They pray for remembrance, not for protection. They do not even pray for that protection as a result of remembrance, out of great humility or great respect for the Lord. Or while desiring to be completely fixed in remembrance, even though they know the process, they express themselves in complete lowness as previously.
A traveler on a long road does not ask the king to abolish the road; he asks for water that will not run out. The kings here ask for a smṛti — a remembrance of His feet — that will not break with each new birth, knowing they will still walk through saṁsāra.
My note
Source: vedabase.io