Śrīmad-Bhāgavatam 10.89.8-9
Blended reading (Sanskrit + English inline)
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vakṣasi
—
on the chest
Locative of vakṣas. The chest is Lakṣmī's seat (next verse); to kick it is to insult both Viṣṇu and Śrī at once. The maximally provocative gesture — and the one Viṣṇu welcomes.
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atāḍayat
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he kicked, he struck
Imperfect of √taḍ (to strike). A blunt verb — no euphemism. The Bhāgavatam is exact about the offense so that the Lord's response cannot be diluted.
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satām-gatiḥ
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the goal of the saintly
Compound phrase: satām (of the saintly) + gatiḥ (destination). A standard epithet of Viṣṇu. Gauḍīyas note it appears precisely when the Lord rises after being kicked — His sādhu-vātsalya is what makes Him their destination.
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nanāma-śirasā
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He bowed His head
Aorist of √nam (to bow) + instrumental śirasā (with the head). The Lord bows His head to the one whose foot just struck His chest. No demigod could have done this; this is the signature of śuddha-sattva.
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kṣantum-arhatha
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you ought to forgive
From √kṣam (to be patient) + arh (ought). Viṣṇu requests forgiveness from Bhṛgu. The grammar reverses every worldly expectation: the kicked party begs pardon of the kicker.
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prabho
—
O master
Vocative of prabhu. Viṣṇu addresses the sage as 'master.' Gauḍīyas read this as the Lord's eternal mood toward His devotees — He casts them as svāmī and Himself as one who serves.
According to Śrīla Jīva Gosvāmī, at the time of this pastime Bhṛgu Muni had not yet become a pure Vaiṣṇava; otherwise he would not have acted so rashly toward the Supreme Lord. Not only was Lord Viṣṇu taking rest, but He was lying with His head in His wife’s lap. For Bhṛgu to strike Him in this position — and not with his hand but with his foot — was worse than any other offense Bhṛgu could have imagined. Śrīla Prabhupāda comments: “Of course, Lord Viṣṇu is all-merciful. He did not become angry at the activities of Bhṛgu Muni, for Bhṛgu Muni was a great brāhmaṇa. A brāhmaṇa is to be excused even if he sometimes commits an offense, and Lord Viṣṇu set the example. Yet it is said that from the time of this incident the goddess of fortune, Lakṣmī, has not been very favorably disposed toward the brāhmaṇas, and therefore because the goddess of fortune withholds her benedictions from them, the brāhmaṇas are generally very poor.”
Not only did he commit offense to the Lord but he did it while Visnu was sleeping on a flower bed, while he was on the lap of laksmi his wife, striking him on the chest, and doing it with his foot, not his hand. This was the height of offense. Bhrgu did this in order to see if Visnu was in the mode of goodness. However, he saw Visnu display not even material goodness but suddha sattva. That is explained in four verses. Visnu did not show a trace of anger when Bhrgu entered at such a time, in such a private place, and was staring at him. That was a sign of sattva guna. Not showing anger at seeing his abuse, because he knew the nature of his devotee’s heart is a sign of suddha sattva. Visnu is the shelter of the inhabitants of vaikuntha (satam gatih). Thus they also show the same quality. "I will not accept this seat you offer since you did not respect me by standing up to meet me." In response to such an anticipated statement, Visnu says, "I have committed offense to you. Your mercy is my only shelter. You should forgive us for not knowing you were coming."
Because Viṣṇu was lying with his head on Lakṣmī’s lap and both of them were absorbed in prema, they did not see Bhṛgu arrive. Thus kicking Viṣṇu especially at this time was completely improper. Because of the Lord’s qualities manifested at this time, later Bhṛgu became a Vaiṣṇava. He was able to go to Vaikuṇṭha because the Lord desired to show his qualities, to show mercy to the people in general. After being kicked (tataḥ) Viṣṇu saw him. Immediately with Śrī he stood up from his bed. The word sva indicates that his bed was as powerful as the Lord himself. Still he rose quickly from that bed, disregarding it. He did this because he is the shelter of good qualities (satām gatiḥ), since he is endowed with all good qualities (bhagavān) or was directly the Supreme Lord. Have you come in comfort (svāgatam)? Or, your coming is most auspicious. O form of the devatās, worthy of worship (brahma)! Please sit in this seat. This was the Lord’s own bed, or a special seat for brāhmaṇas, or a seat which the Lord personally brought. “I cannot accept the seat since I have not been respected by you. You should come out to meet me.” But we did not know about your (vaḥ) coming. Plural number (vaḥ) is used to show respect. Please forgive us (naḥ). Viṣṇu uses the plural for himself to indicate Lakṣmī and others as well.
Bhṛgu’s action was completely inappropriate, since Viṣṇu was lying down. Bhṛgu’s totally rude behavior is described. Kicking the Lord was an extreme test or in order to show the Lord’s special greatness. Or since the Lord’s greatness is obvious in all places, the sages desire to know the Lord’s greatness took place by the inspiration of the Lord. maharṣīṇām bhṛgur aham: among sages I am Bhṛgu. (BG 10.250) Bhṛgu was actually a famous, great devotee, father of Lakṣmī, but still he became a cause of anger and suffering (by kicking Viṣṇu). Immediately (tataḥ) the Lord rose. Or suddenly because of the kick (tataḥ) he rose, along with Lakṣmī. He came off his bed even though it was of the highest excellence (sva). He rose from the bed because he was the shelter of the devotees (satām gatiḥ), and endowed with all qualities (bhagavān). Or though he was the supreme Lord (bhagavān), and though he was the shelter of his devotees including Bhṛgu, he rose from his bed. Have you come in comfort (svāgatam)? Or, your coming is most auspicious. O form of the devatās, worthy of worship (brahma)! Please sit in this seat. This was the Lord’s own bed, or a special seat for brāhmaṇas, or a seat which the Lord personally brought. “I cannot accept the seat since I have not been respected by you. You should come out to meet me.” But we did not know about your (vaḥ) coming. Plural number (vaḥ) is used to show respect. Please forgive us (naḥ). Viṣṇu uses the plural for himself to indicate Lakṣmī and others as well.
A sage walks up to a king sleeping with his queen, kicks the king in the chest — and the king rises smiling, apologizes for not noticing him sooner, and offers him a seat. This is not weakness; it is the unshakable steadiness of one who is the source. Bhṛgu's foot is the parīkṣā; Viṣṇu's apology is the verdict.
Vaiṣṇava tradition records that the mark Bhṛgu's foot left on the Lord's chest became the Śrīvatsa — the curl of hair Kṛṣṇa wears at His heart. Far from being effaced, the kick was kept as ornament.
Gauḍīyas read this as the Bhāgavatam's clearest icon of bhakta-vātsalya: the offense of a devotee is not merely forgiven; it is enshrined on the Lord's body as a permanent mark of His love for the one who delivered it.
My note
Source: vedabase.io