Śrīmad-Bhāgavatam 10.81.21-23
Blended reading (Sanskrit + English inline)
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sūrya-anala-indu-saṅkāśaiḥ
—
rivaling the brilliance of sun, fire and moon
Compound: sūrya (sun) + anala (fire) + indu (moon) + saṅkāśa (similar). A standard threefold cosmic-light simile — the new palaces are bright with all three radiances. The poet refuses understatement; Bhagavān's gift is incandescent.
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vimānaiḥ
—
with celestial palaces
Plural instrumental of vimāna. The same word is used for the aerial vehicles of the demigods. Sudāmā's plot of land now holds what the demigods own — fulfilling Kṛṣṇa's pledge in verses 6–7 to give amartya-durlabhāḥ riches.
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kumuda ambhoja kahlāra utpala
—
night-lotuses, day-lotuses, white lotuses, water lilies
Four named lotus species. The poet enumerates them — Gauḍīya commentators read this as Bhagavān's gift carrying Vraja-bhāva into Sudāmā's plot: a pond like the Yamunā's, in his own backyard.
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hariṇā-akṣibhiḥ
—
with eyes like those of she-deer
Compound: hariṇī (doe) + akṣi (eye). A signature Vraja-poetic image (the gopīs' eyes). The poet is signalling that Sudāmā's new world has Vraja-quality beauty, not merely Dvārakā-quality wealth.
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kim idam kasya vā sthānam
—
what is this, whose place is it
Sudāmā's actual recorded words of bewilderment. The bhakta cannot read his own gift; he assumes he has come to the wrong address. Gauḍīyas: this is dainya not yet retracted — even when the gift is in front of him.
Śrīla Śrīdhara Svāmī gives the sequence of the brāhmaṇa’s thoughts: First, seeing a great, unfamiliar effulgence, he thought, “What is this?” Then, noting the palaces, he asked himself, “Whose place is this?” And recognizing it as his own, he wondered, “How has it become so transformed?”
He then (tat) approached his own house. The house is described. Seeing the effulgence of the place he said, "What is this?" Seeing the towers, he said, "Whose is this place?" Recognizing it as his own house he said, "How did this happen?"
Thinking deeply about the Lord’s glories and him being the cause of wealth (iti), he saw his place surrounded with heavenly houses like airplanes, shining like the sun and fire. Thinking within about Kṛṣṇa’s mercy, he thought, “Never have I heard of this secret of his.” But he did not say anything aloud. His houses were like airplanes. Bṛhat-sahasranāma-stotra says śrīdāma-raṅgka-bhaktārtha-bhūmyānītendra-vaibhavaḥ: the Lord brought the wealth of Indra to earth for his poor devotee Śrīdāmā. There were white lotuses (kumuda), blue lotuses (utpala), pink lotuses (ambhoja) and fragrant lotuses (kahlāra). He had male and female servants. The women were also well ornamented (though the adjective is in the masculine). While he had stayed overnight in Dvārakā and his wife slept in the house, it had taken this divine form. In the morning when she woke up on seeing the transformation, she was surprised. Then she understood that it must have happened because of her husband’s association with the Lord in Dvārakā. She then sent people to various places on the path to await the coming of her husband.
A traveler returning to the spot where his straw hut stood finds, in its place, a city of palaces — sun-bright, fire-bright, moon-bright — and ponds full of every lotus the Sanskrit poets know names for. Kṛṣṇa's gift is not a coin; it is an entire ecosystem. The unspoken prayer has become a landscape.
When Akrūra returned from Kṛṣṇa's bath in the Yamunā (SB 10.39), the place where he had been a moment before was utterly transformed by his vision of the Lord in the water. Sudāmā's experience here parallels that: the geography of the bhakta's life is rearranged after Kṛṣṇa's glance. The Bhāgavatam consistently renders Bhagavān's mercy as topological — places themselves change shape.
My note
Source: vedabase.io