Śrīmad-Bhāgavatam 10.80.20-22
Blended reading (Sanskrit + English inline)
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paryaṅke
—
on the bed
Locative of paryaṅka. The same paryaṅka of v.18 — from which Kṛṣṇa rose. Now Sudāmā sits on it. The migration of the royal seat from Lord to bhakta is the verse's quiet structural marvel.
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avanijya
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washing
Gerund of ava-√nij. Pāda-prakṣālana — the ritual of foot-washing customarily done for a brāhmaṇa or guru. Here the Lord does it Himself, with His own hands. Gauḍīyas mark this as the chapter's emotional summit.
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pāda - avanejanīḥ
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the water which had washed his feet
Compound: pāda + avanejanī (washing-water). The water that washed Sudāmā's feet — and Kṛṣṇa puts it on His own head. This single detail upends the entire normal direction of pāda-udaka veneration (cf. v.4).
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śirasā
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on His head
Instrumental of śiras. The Lord's head — the highest part — receives the foot-water of His friend. Gauḍīyas note: the same head that is the universe's crown bows to receive His own devotee's foot-water.
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loka
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of all worlds
Member of compound loka-pāvanaḥ — purifier of worlds. The cosmic purifier honors His friend by treating him as the source of purification. The role-reversal is total.
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pāvanaḥ
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the purifier
From √pū. Kṛṣṇa is the One who purifies; yet here the purifier accepts purification from the bhakta. Gauḍīyas read this as audārya — the Lord's gracious self-abasement, central to Mahāprabhu's mood.
Krsna put the water that he used to wash his feet (padavanejani) on his head.
After embracing him a long time he made him sit on the bed by force, since Sudāmā was afraid to do so. This should be understood in other actions also that Kṛṣṇa personally did the services. He brought articles of worship and personally washed his feet. Though he was the Lord he took the water on his head. By sprinkling his head he purified the worlds. Though he was the Lord, and purifier of the worlds, he took the water on his head. These actions show Kṛṣṇa’s gentle character. He anointed him with fragrant substances ground together and made special patterns on his limbs (vi—alimpat). He also feed him milk rice and had him bathe. This is understood from later verses.
After embracing him a long time, he made him sit on the bed by force, since Sudāmā was afraid to do so. It should be understood in other actions also that Kṛṣṇa personally did the services. Or gathering excellent articles, the worship is described as a respectful greeting. Or he personally gathered the items, washed his feet with water using golden pitchers given by Rukmiṇī, and placed the water on his head, because he was directly the Supreme Lord (bhagavān) who can purify the world just by his glance (loka-pāvanah). Or though he purifies the world he placed the water on his head, since he appears in this world to display unlimited qualities such as affection to brāhmaṇas (bhagavān). O king (rājan), the Lord does this because he is controlled by prema. Or the Lord was shining with affection (rājan). The scents were attractive (divya) with sandalwood and aguru ground together. Or he painted him with decorations made of sandalwood mixed with attractive fragrances. He worshipped him with incense etc. because he was a friend. He offered betel and a cow. After having him bathe, he offered a meal. That is explained in SB 10.81.12.
A king washing his guest's feet and pouring the water on his own head reverses the entire pageantry of court: the host is the servant, the rag-clothed visitor is the deity. This is the Lord of Dvārakā doing what brāhmaṇas customarily do for Him — the rasa runs the other way.
When Vāmana stepped over the universe in Bali's sacrifice, His foot-water (carried by Brahmā's kamaṇḍalu) became the Gaṅgā, sanctifying all worlds (SB 8.21). Even devas keep the foot-water on their heads.
In SB 10.80, Kṛṣṇa Himself does to Sudāmā what cosmic beings do to Him — sprinkles foot-water on His own head. Gauḍīyas read this as the līlā's signature: Bhagavān assumes the bhakta's position so the bhakta can experience the Bhagavān's.
Caitanya-caritāmṛta records Mahāprabhu insisting on washing the feet of His own devotees on multiple occasions — and weeping while doing so. The mood is named in śāstra as bhakta-vatsala-cāpalya: the Lord's restlessness to honor His bhakta.
Sudāmā's foot-washing at Dvārakā is the prooftext Mahāprabhu's biographers cite: if the original Kṛṣṇa does it, the same Kṛṣṇa as Gauracandra will do it again.
My note
Source: vedabase.io