Śrīmad-Bhāgavatam 10.75.1-2
Blended reading (Sanskrit + English inline)
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ajāta-śatroḥ
—
of Yudhiṣṭhira, whose enemy is never born
A Vaiṣṇava epithet — the devotee of Hari has no enemy, because he sees no enemy. The irony of this chapter is that the unborn enemy is in fact present in the hall, watching.
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rājasūya
—
the Rājasūya sacrifice
The imperial yajña that establishes a king of kings. For Yudhiṣṭhira, performed as service to Kṛṣṇa, it crowns dharma; for Duryodhana watching, it is the sight that ignites adharma.
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mumudire
—
they were delighted
From √mud (to rejoice). The natural response of every heart not blocked by envy when Kṛṣṇa's devotee is glorified — Gauḍīyas read shared delight (anumodana) as itself a limb of bhakti.
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duryodhanam
—
Duryodhana
Dur-yodhana — 'one who fights wickedly.' Even his name marks him. Parīkṣit names him as the one exception, and Śuka will spend the chapter explaining why envy could not enjoy what love had built.
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surāḥ
—
and the demigods
Even the devas — usually difficult to please — were delighted. The cosmic order rejoices in a devotee-emperor's success; only one envious cousin does not.
The seventy fifth chapter describes the details of the sacrifice. After the sacrifice Yudhisthira took avabhrtha bath with Draupadi. Duryodhana, being the object of joking, became offended and angry. Having heard from you that everyone except Duryodhana was pleased, please tell me the reason. Sukadeva already mentioned that Duryodhana was envious (yo na sehe sriyam sphitam 10.74.53). That is one reason he was not pleased. Sukadeva wanted to describe another reason as it arose in his mind which he had not previously described. He describes the supplementary part of the sacrifice now, looking backwards so to speak, since he already described the completion of the sacrifice and departure of the guests.
Though it was already explained that the cause of Duryodhana’s agitation was his sin, he asks again, wanting to know the details while describing the sacrifice. Yudhiṣṭhira did not hate Duryodhana. The cause of Duryodhana’s hatred was that he thought the throne belonged to him. Parīkṣit had heard this from the mouth of the Lord through paramparā.
Though it was already explained that the cause of Duryodhana’s agitation was his sin, he asks again, wanting to know the details while confirming what was said. Yudhiṣṭhira did not hate Duryodhana. Seeing the excellence, wealth or festivity of the sacrifice, which was extraordinary (tam), all the other kings who had gathered were joyful. O Brahman, directly the Lord, you understand this! Duryodhana alone was not happy. This has been heard by us (naḥ). O omniscient Śukadeva (bhagavān)! You know how to explain this.
- When have I been 'the one who couldn't enjoy' a shared occasion, and why?
- What's the inner work behind that pattern?
Like a single black thread spoiling a bright bridal cloth, one envious heart in a hall full of delighted devotees foreshadows everything that will come. Parīkṣit notices the exception, not the rule — because in Kṛṣṇa's pastimes, the seed of the war is hidden inside the festival.
In Canto 7, the entire universe was free to drink Prahlāda's kṛṣṇa-kīrtana — only his father burned. The Bhāgavatam pattern is consistent: the festival of bhakti is suffered as fire by the envious.
Duryodhana at the Rājasūya stands in the same posture as Hiraṇyakaśipu at the gurukula — surrounded by Kṛṣṇa's glories, refusing them, and consequently setting up his own destruction.
My note
Source: vedabase.io