Śrīmad-Bhāgavatam 10.88.9
Blended reading (Sanskrit + English inline)
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vitatha-udyogaḥ
—
whose endeavor is useless
Contiguous (vitatha + udyogaḥ). Vitatha = false, void of result. The Lord waits for the endeavor itself to expose its emptiness. Bhakti rarely begins from full pockets; it begins from vitatha hands.
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nirviṇṇaḥ
—
frustrated, dispassionate
Past participle of nir-√vid. Nirveda is the Gauḍīya stairway-step into bhakti: the heart having tasted enough of the world to know it cannot satisfy. Vairāgya is rooted here, not in cold renunciation.
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mat-paraiḥ
—
with those devoted to Me
Contiguous (mat + paraiḥ). Mat-para = those whose 'para' (highest) is Me. Sādhu-saṅga is the indispensable cause: Kṛṣṇa does not bypass devotees to reach the seeker — He arrives through them.
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maitrasya
—
of (his) friendship
Genitive of maitra (friendship). Not formal worship — friendship. The Gauḍīya emphasis: maitri with devotees is the active ingredient. Even a little is causally sufficient.
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mat-anugraham
—
My mercy
Contiguous (mat + anugraham). The same anugraha-root from verse 8, but here it lands. The negative anugraha was stripping; the positive anugraha is sat-saṅga's flowering into Kṛṣṇa's direct mercy.
I will give my mercy to him. This is the second mercy: I manifest as an extraordinary shower of sweet bhakti rasa, for which purpose I manifested my first mercy in the form of the heat of suffering. In this verse are more suitable statement that "I give my mercy" would be "I give mercy in the form of myself."
Then what happens? He becomes detached (nirvinnaḥ). That person then acts beneficially for the devotees who show mercy to the miserable. I then give him my delightful mercy. Future tense is again used to show quickness in giving. (Pāṇini 3.3.131) He gives wealth to those who desire it but not to those who do not desire. Though he gave a kingdom to Prahlāda (who did not desire it), he did this to glorify his devotee since his devotee was unattached to the wealth and he gave it in special circumstances.
He then becomes detached from making wealth. He makes friends with my devotees or the devotees make friends with him.
After many failed wells, a thirsty man stops digging in the desert and walks toward a circle of people drinking by a hidden spring. He has nothing to offer them but his exhaustion — and that is exactly the qualification. Kṛṣṇa's anugraha begins where the digging stops and the sat-saṅga begins.
In Caitanya-caritāmṛta, an old brāhmaṇa pilgrim befriends a young brāhmaṇa in Vṛndāvana; the friendship and the witness of Gopāla together rearrange both lives — relatives drop away, Kṛṣṇa appears.
The pattern matches the verse: failed worldly entanglements (the family's broken promise), then mat-paraiḥ kṛta-maitri (friendship with the Lord-centered), then the Lord Himself walks to bear witness.
Ajāmila, ruined and dying, in his final breath calls 'Nārāyaṇa' — having raised a son by that name. The Viṣṇudūtas arrive (SB 6.1-3). The verse's pattern: when wealth-effort proves vitatha (useless) and even by accident Hari's name is the friend on the tongue, mercy descends.
Gauḍīyas read Ajāmila as scriptural proof of the verse: maitri with anything mat-para — even a name — turns Kṛṣṇa toward the soul.
My note
Source: vedabase.io