Śrīmad-Bhāgavatam 10.80.30
Blended reading (Sanskrit + English inline)
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kāmaiḥ
—
by desires
Instrumental plural of kāma. The verse's contrastive force: most are battered by kāmas. The exceptional kecit (some) are not. Gauḍīyas: kāmas are the lash; bhakti's hide is leather.
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ahata - cetasaḥ
—
whose minds are undisturbed
Compound: a- (not) + hata (struck) + cetas (mind). The mind that does not register the blow of kāma. Gauḍīyas equate this with the bhakti-derived sthita-prajña of BG 2 — stability rooted in Kṛṣṇa-absorption, not in mental discipline alone.
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prakṛtīḥ
—
propensities
Accusative plural of prakṛti — here, natural inclinations / material modes. The verse's tyajantaḥ-prakṛtīḥ describes renunciation of the modes that drive ordinary work.
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daivīḥ
—
created by the Supreme Lord's material energy
Adjective of daivī — divine, but here means 'of māyā' (BG 7.14 — daivī hy eṣā guṇa-mayī mama māyā). Gauḍīya gloss insists: daivī-māyā is Kṛṣṇa's energy, not a separate independent force.
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loka - saṅgraham
—
to instruct the people in general
Compound: loka (world) + saṅgraha (gathering, holding together). The same phrase appears in BG 3.20-25 of Janaka and Kṛṣṇa Himself. Gauḍīyas: the perfected bhakta works for loka-saṅgraha, not for personal reward.
I know that you did not take sannyasa like others even though you are very renounced. Some ,being detached, perform activities with minds unattached to desirable objects. Others perform activity in order to give up their mental natures produced by the Lord’s will, their contaminated state of subtle desires for material enjoyment. As an example of the first type, I perform activities as they should be done to teach people.
Some do their household duties without attachment. But some give up material life completely. “Some may take the latter option, but the first option is not possible.” But I act in this way to teach the people.
Though not completely overcome by desire, some, with discrimination (kecit), get married and follow conduct of a householder (karmāṇi) to destroy the attraction for enjoying.
The Lord Himself plays the householder, runs Dvārakā, fights wars, gives instructions — and His own mind is utterly unaffected. He is naming Sudāmā as belonging to this rare set: those who do worldly work without being worked by it. The image is Kṛṣṇa Himself.
When Janaka heard that Mithilā was burning, he remained on his throne unmoved — 'nothing of mine is burning' (Mahābhārata, Śānti Parva). He ruled his kingdom while internally untouched by it.
Gauḍīyas read Janaka as the prototype of v.30's kecit — those who execute karmāṇi with ahata-cetas. The Gauḍīya gloss insists: Janaka was a niṣkāma-karma-yogī progressing toward Vaiṣṇavism, not an Advaitin merging into Brahman.
My note
Source: vedabase.io