Śrīmad-Bhāgavatam 10.80.11
Blended reading (Sanskrit + English inline)
-
dvāravatyām
—
at Dvārakā
Locative of Dvārakā — Kṛṣṇa's ocean-city, the seat of His aiśvarya-līlā. Gauḍīyas distinguish Vraja-Kṛṣṇa (mādhurya) from Dvārakā-Kṛṣṇa (aiśvarya) — and yet, this chapter shows, Dvārakā-Kṛṣṇa still washes a poor friend's feet.
-
smarataḥ
—
to one who remembers
Present participle of √smṛ. Smaraṇa again — the same root that drives this whole chapter and the Bhāgavatam at large. To merely remember His lotus feet earns ātma-pradāna; this is the bhakti-economy.
-
pāda - kamalam
—
His lotus feet
Compound: pāda (feet) + kamala (lotus). Caraṇa-kamala — the Gauḍīya focal point of meditation. Mahāprabhu's whole sampradāya stands on the gopī-bhartuḥ pada-kamalayor refrain — feet, not face, are the entry point.
-
ātmanām
—
Himself
Accusative of ātman, here meaning Kṛṣṇa's own self. The verse's strongest claim: Kṛṣṇa gives Himself away. This ātma-pradāna is what Gauḍīyas call audārya — Mahāprabhu's distinguishing mood.
-
jagat
—
of the whole universe
From √gam. Kṛṣṇa is jagat-guru — the universe's teacher. The wife seals the argument: if even cosmic dignity does not stop Him from giving Himself, no smaller obstacle remains.
The brāhmaṇa’s wife here implies that since Lord Kṛṣṇa is the ruler of the Bhojas, Vṛṣṇis and Andhakas, if these opulent rulers merely acknowledge Sudāmā as a personal friend of Kṛṣṇa’s, they could give him everything he required. In this connection Śrīla Viśvanātha Cakravartī comments that since Lord Kṛṣṇa had at this point put aside His weapons, He no longer traveled outside His own capital of Dvārakā. Thus Śrīla Prabhupāda writes in Kṛṣṇa, the Supreme Personality of Godhead: “[The brāhmaṇa’s wife said: ] ‘I have heard that He never leaves His capital city, Dvārakā. He is living there without outside engagements.’” As mentioned here, material wealth and sense gratification are not very desirable. The reason for this is that in the long run they give no real satisfaction. Still, Sudāmā’s wife thought, even if Sudāmā went to Dvārakā and simply remained silent before the Lord, He would certainly give him abundant wealth, as well as shelter at His lotus feet, which was Sudāmā’s real objective.
"But he may be in Indraprastha, Dvaraka, or some oher place in order to kill the demons." "He has now given up his weapons and does not leave his city. He is only in Dvaraka. He is lord of the Bhojas, Vrsnis and Andhakas, so by his permission they will do his bidding." "But I am embarrassed to ask anything from him." "He gives himself unto the person who just remembers him without asking for anything." The genitive case smaratah stands for the dative case smarate (unto the person who remembers). What to speak of giving things desired by the devotee, which are actually tasteless for him (na atyabhistam) because they are changeable. And moreover he is benefactor (guru) of the universe. As well, by his desire, he gives things which are not prayed for, to those who are desiring material things. Going to him and remaining silent, he will give what you desire, plenty of wealth, and also what he desires to give, being your benefactor, the sweetness of his lotus feet. "
“To satisfy his friends sometimes he goes to Indraprastha, sometimes to Vṛndāvana, and sometimes to other places to fight demons. How will I meet him, since I cannot go so far away?” Go to Dvārakā which is not far from here. He has stopped fighting and is staying there only in order to enjoy with the Yadus. Or, he had produced all the wealth of the Bhojas, Vṛṣṇis and Andhakas. Just by going there you will gain all wealth. Or, not too much time had passed after hearing that he was in Dvārakā. “But he will not give much to such an unqualified person as me.” He gives to one who remembers his lotus feet. Possessive case (smarataḥ) is used for the dative case. He gives himself, the Supreme Lord, to one who remembers even one of his feet, just by his beginning to think of that foot. He becomes controlled by that person. He gives whatever is desired to one who worships him according to the rules, doing bhakti by hearing and other processes. What more need be said? How much more he will give to one who is fortunate to be his friend! The reason he does not give much to them is because they do not want much. “Ignoring them, he will not give to them.” He is the instructor of all dharma (jagad-guruḥ). Will he not fulfill the desires of the devotee? Or, he is the father of the universe. Just as the father gives to the child out of affection what the child wants even though the child asks for some insignificant toy when he plays, later he gives all desired wealth such as jewels and ornaments to him. Similarly the Lord finally gives his supreme abode.
If a king gives himself away to anyone who simply remembers his door, what will he refuse to a friend who walks through it? The wife is reasoning a fortiori — Kṛṣṇa's generosity to strangers is the measure of His generosity to His own.
Even women of Vraja who could not chase Him caught Kṛṣṇa simply by remembering His lotus feet — the Bhāgavatam's chief commentary on smarataḥ pāda-kamalam (SB 10.29-33). Mahāprabhu took this verse-pattern as proof that ātma-pradāna is the gopīs' constant inheritance.
The wife at SB 10.80.11 is, in Gauḍīya reading, citing this principle: He gives Himself to those who remember; what then will He withhold from a friend who arrives?
My note
Source: vedabase.io