Śrīmad-Bhāgavatam 10.81.6-7
Blended reading (Sanskrit + English inline)
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sarva-bhūta-ātma-dṛk
—
the direct witness of the hearts of all living beings
Compound: sarva (all) + bhūta (beings) + ātma (heart, self) + dṛk (seer). The Upaniṣadic antaryāmī read through Bhāgavata-tattva. Kṛṣṇa does not infer Sudāmā's motive; He sākṣāt sees it.
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na
—
not desirous of opulence
Compound with negation: na (not) + śrī (opulence) + kāmaḥ (desiring). The decisive qualifier — Sudāmā never sought Kṛṣṇa for wealth before. Bhagavān gives wealth precisely because the asker is not a wealth-asker.
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pati-vratāyāḥ
—
of (his wife) who is chastely devoted to her husband
Compound: pati (husband) + vrata (vow) + āyāḥ (genitive feminine). The wife's vow toward her husband is the lever that moves Bhagavān. Gauḍīyas read this as the secondary devotion (toward the devotee) reaching Kṛṣṇa through the primary devotion (toward Himself).
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priya-cikīrṣayā
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with the desire of pleasing (his wife)
Compound: priya (the beloved one) + cikīrṣā (desire to do, desiderative of √kṛ). Sudāmā has come not for himself but to satisfy another — a structurally selfless motive, which Kṛṣṇa rewards beyond all measure.
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amartya-durlabhāḥ
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unobtainable by the demigods
Compound: amartya (the deathless ones, demigods) + durlabhāḥ (hard to obtain). The riches Kṛṣṇa plans for Sudāmā exceed the demigods' reach — because demigod-opulence is karma-earned, and what Kṛṣṇa gives a bhakta is not karma's category at all.
Śrīla Viśvanātha Cakravartī comments that the Lord momentarily wondered, “How has it come about, despite My omniscience, that this devotee of Mine has fallen into such poverty?” Then, quickly understanding the situation, He spoke to Himself the words related in this verse. But someone may point out that Sudāmā should not have been so poverty-stricken, since appropriate enjoyment comes as a by-product of service to God even for a devotee who has no ulterior motives. This is confirmed in Bhagavad-gītā (9.22) : ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham “But those who always worship Me with exclusive devotion, meditating on My transcendental form — to them I carry what they lack, and I preserve what they have.” In response to this point, a distinction must be made between two kinds of renounced devotees: one kind is inimical to sense gratification, and the other is indifferent to it. The Supreme Lord does not force sense gratification upon the devotee who is extremely averse to worldly enjoyments. This is seen among such great renouncers as Jaḍa Bharata. On the other hand, the Lord may give limitless wealth and power to a devotee who is neither repelled nor attracted by material things, such as Prahlāda Mahārāja. Up to this point in his life, Sudāmā Brāhmaṇa was totally averse to sense gratification, but now, out of compassion for his faithful wife — and also because he hankered to have Kṛṣṇa’s audience — he went to beg from the Lord.
The witness in the heart, or the seer of all souls of all entities, full of prema, then though, " Though I know everything, how has my devotee become so poor?" Then, understanding the truth, he said to himself, " He did not worship me with material desires." The results of performing bhakti without material desires is spiritual enjoyment. Dharmasya hy apavargasya artho’ rthayopalalpate na rthasya dharmsyaikantasya kamo labhaya hi smrtah.. There are two types of niskama bhaktas those who dislike material objects, and those who are neutral to them. According to the differing natures of the niskama bhaktas, there are two different of results. Those who have a dislike of material enjoyment will not get such enjoyment. Bharata is an example of this type of devotee. Those who neither dislike nor like get those material enjoyments. Prahlada is an example of this type of devotee. Sudama in this and previous life had a dislike of material enjoyment. He had come to see the Lord only because of the insistence of his wife. Then again he thought to himself. "Even her desire was motivated by loyalty to her husband alone (pati vratayah). Thus it is also without personal desire at all. Therefore I will give wealth that is rare even to mortals and devatas."
What did the Lord do? This is explained in four verses. The Lord is directly the witness of all ātmās of all beings, the antaryāmī, and not less (sākṣat). Viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: by one of my portions I pervade the universe.” (BG 10.47) Amara-koṣa says sākṣāt means visible and equal. Understanding thoroughly (vijṣāya), he thought, “In previously lives Sudāmā did not worship me with the desire for wealth.” He worshipped me for friendship. “Why then has he come now for wealth?” He has come to please his wife, who is devoted to him. One should beg when dharma will be destroyed. She therefore sent him to beg from me, so she could serve him nicely. “Why did he not go to some other generous person?” He is my friend. It would not be the act of a friend to come here other than out of friendship for me. He has come simply to see me as a friend. I will give to him (asya) or I will give because he (asya) is dependent on me. Or my giving is only to please his wife. Thus my giving is only in relation that. I am giving on account of him (asya).
The Lord directly witnesses the hearts of all beings, or as antaryāmī, he manifests himself directly. Knowing well the instigation of his wife to be the cause of seeking wealth, he thought. In his previous birth he did not worship with material desires. He worshipped for friendship alone. Why then has he come now for wealth? He has come to please his wife, who is devoted to him. One should beg when dharma will be destroyed. She therefore sent him to beg from me, so she could serve him nicely. “Why did he not go to some other generous person?” He is my friend. It would not be the act of a friend to come here other than out of friendship for me. He has come simply to see me as a friend. I will give to him (asya) or I will give because he (asya) is dependent on me. Or my giving is only to please his wife. Thus my giving is only in relation that. I am giving on account of him (asya).”
A father watches his small son fumble at the door with a wrapped present, and knows already what is inside, why he brought it, and what he is too shy to ask for. Kṛṣṇa sees Sudāmā by direct sākṣāt-vision into the heart — and decides on riches the demigods cannot reach, not because asked, but because seen.
Five-year-old Dhruva went to the forest asking Viṣṇu for a kingdom higher than his step-mother's lap; when Viṣṇu appeared, Dhruva was ashamed of how small his request had been (SB 4.9). The Lord, who sākṣāt-dṛk sees every heart, granted him Dhruvaloka — far above what he had asked. The pattern in chapter 81 is the same: Bhagavān does not give what is asked; He gives what He, knowing the heart, judges fitting.
The verse names patnyāḥ pati-vratāyāḥ — Sudāmā's wife is a pati-vratā, devoted to her husband. The Bhāgavatam quietly honors her: Kṛṣṇa's lavish gift is, in His own thought, for her satisfaction. Gauḍīyas note this — the chaste wife of a brāhmaṇa is the unseen recipient of Dvārakā's wealth, because Bhagavān loves those who love His bhaktas.
My note
Source: vedabase.io