Śrīmad-Bhāgavatam 10.82.29-30
Blended reading (Sanskrit + English inline)
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pāda-avanejana-payaḥ
—
the water from washing His feet
Compound: pāda (foot) + avanejana (washing) + payaḥ (water). Caraṇāmṛta — the water that has touched Kṛṣṇa's feet purifies the universe. Gauḍīyas honour caraṇāmṛta as one of the five great offerings (pañcāmṛta-snāna's heart).
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viśrutiḥ
—
fame
From vi-√śru — to be widely heard. Kṛṣṇa's śruti-glorification is itself purifying. Gauḍīyas: hearing the name purifies; this is the doctrine of nāma-prabhāva.
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niraya-vartmani
—
upon the path of hell
Compound: niraya (hell) + vartmani (on the path, locative). The verse names ordinary gṛhastha-life as niraya-vartman — yet declares the Yādavas safe on it because Viṣṇu walks beside them. Gauḍīyas: family life without Kṛṣṇa is the hell-path; with Him, it is Vaikuṇṭha-vartman.
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svarga-apavarga-viramaḥ
—
the cessation of (desire for) heaven and liberation
Compound: svarga (heaven) + apavarga (liberation) + viramaḥ (cessation). Kṛṣṇa's presence ends interest in both svarga and mokṣa — the Gauḍīya signature. Bhakti exceeds liberation; nothing else is needed once He is seen.
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sa-yauna sa-piṇḍa bandhaḥ
—
relationships through marriage and blood
Compound phrase. The Yādavas' relationship to Kṛṣṇa is sa-yauna (marital) and sa-piṇḍa (ancestral). Gauḍīyas note: these are vraja-style sambandhas (sakhya, vātsalya, mādhurya) raised to ontological status — bhakti through the natural ties of life.
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viṣṇuḥ
—
the Supreme Lord Viṣṇu in person
Compound phrase. Svayam — Himself, not by deputy. Echoes SB 1.3.28's kṛṣṇas tu bhagavān svayam. The kings are correctly identifying the Person at Kurukṣetra.
All Vedic mantras glorify Lord Viṣṇu; this truth is supported with elaborate evidence by learned ācāryas like Rāmānuja, in his Vedārtha-saṅgraha, and Madhva, in his Ṛg-veda-bhāṣya. The words Viṣṇu Himself speaks, such as the Bhagavad-gītā, are the confidential essence of all scripture. In His manifestation as Vyāsadeva, the Supreme Lord composed both the Vedānta-sutras and Mahābhārata, and this Mahābhārata includes Śrī Kṛṣṇa’s personal statement: vedaiś ca sarvair aham eva vedyo/ vedānta-kṛd veda-vid eva cāham. “By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas. ” ( Bhagavad-gītā 15.15 ) When Lord Viṣṇu appeared before Bali Mahārāja to beg three steps of land, the Lord’s second step pierced the shells of the universe. The water of the transcendental river Virajā, lying just outside the universal egg, thus seeped inside, washing Lord Vāmana’s foot and flowing down to become the Ganges River. Because of the sanctity of its origin, the Ganges is generally considered the most holy of rivers. But even more potent is the water of the Yamunā, where Lord Viṣṇu in His original form of Govinda played with His intimate companions. In these two verses the assembled kings praise the special merit of Lord Kṛṣṇa’s Yadu clan. Not only do they see Kṛṣṇa, but they are also directly connected with Him by dual bonds of marital and blood relationships. Śrīla Viśvanātha Cakravartī suggests that the word bandha, beside its more obvious meaning of “relation,” can also be understood in the sense of “capture,” expressing that the love the Yadus feel for the Lord obliges Him always to stay with them.
Krsna, whose fame (visrutih) is praised by the Vedas, thoroughly purifies this universe (idam alam). He whose foot water, the Ganga also purifies the universe; whose words in the form of scriptures called the Vedas purify the universe, the touch of whose feet revives the energy of the earth, whose glory is burned by time, and which rains upon us all the material needs, is present here (verb is in next verse) . Krsna, with whom you have relation through marriage and descent, which brings about personally seeing him, touching him, walking with him talking with him, sleeping, sitting and eating with him, and who caused distaste for heaven and liberation for the sinless persons (niraya vartma nivartanam), has appeared in your house.
His fame, his foot water and his words (successively more powerful) purify the universe. Having stated ancient, standard glories of the Lord, they give particulars. The earth’s good fortune was ravaged by Kali, which had entered at that time. Since his feet are soft like the lotus, he should not touch the earth with his feet. But by the touch of his feet the earth has become most fortunate and developed power of giving all things. It now showers us with all things continuously. He is related to you through marriage or he is your relative Otherwise you would going to hell. This is a statement made from the commoner’s viewpoint. (The Vṛṣṇis never go to hell.) He has made you give up the taste for the happiness of Brahman realization and material enjoyment of Svarga by giving special happiness in seeing him without your having to endeavor. Or he is related to you who are on the path of escape from saṁsāra (nirayam). He is directly pervading everything as Bhagavān (viṣṇuḥ).
His fame, his foot water and his words (successively more powerful) purify the universe. Having stated ancient, standard glories of the Lord, they give particulars. The earth’s good fortune was ravaged by Kali, which had entered at that time. Since Kṛṣṇa’s feet are soft like the lotus, he should not touch the earth with his feet. But by the touch of his feet the earth has become most fortunate and developed the power of giving all things. It now showers us with all things continuously. He is related to you through marriage or he is your relative. Otherwise you would go to hell. This is a statement made from the commoner’s viewpoint. (The Vṛṣṇis never go to hell.) He has made you give up the taste for the happiness of Brahman realization and material enjoyment of Svarga by giving special happiness in seeing him without your having to endeavor (svayam) or directly. He is directly pervading everything as Bhagavān (viṣṇuḥ) by spreading his powers. Or though he is lord of the lords of the universe, he remains as your relative (āsa) in your house (gṛhe). In each of his houses, he causes detachment from Svarga and liberation by seeing him. He separates these things from the devotees by showing them to be insignificant.
A village famine ends not when the rain falls in distant mountains but when the river touches the parched field. Kṛṣṇa is not the absent monsoon of the Upaniṣads but the actual river — visible, conversing, eating beside you. The kings declare the singular gift of Kṛṣṇa's personal presence.
King Ambarīṣa (SB 9.4) ruled his kingdom, raised his family, and observed Ekādaśī — yet Bhāgavata calls his life perfect bhakti. He engaged each sense in Kṛṣṇa: eyes in seeing the Deity, ears in hearing kīrtana, hands in temple sevā.
Gauḍīyas pair Ambarīṣa with this verse's teaching: the kings declare that the Yādavas, though engaged in marriage and family (sa-yauna, sa-piṇḍa), travel a path the niraya-vartman (hellish path of household life) does not touch — because Viṣṇu Himself sits at their dinner. Family life with Him is not bondage; without Him, no renunciation saves.
My note
Source: vedabase.io