Śrīmad-Bhāgavatam 10.57.1
Blended reading (Sanskrit + English inline)
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vijñāta
—
aware (of what had actually happened)
Past participle of vi-√jñā. The first word of the chapter installs Kṛṣṇa's sarvajñatā as the frame for everything that follows. Whatever He does next — grieving, pursuing, conciliating — is done in full knowledge, not as discovery.
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govindaḥ
—
Lord Kṛṣṇa, who gives pleasure to the cows and the senses
Go (cows / senses / earth) + vinda (one who finds / pleases). Gauḍīyas insist on the Vraja-flavored name even in political contexts: the Lord who is dealing with Kuru affairs is the same boy who tends Nanda's cows.
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kulya - karaṇe
—
for the performance of family obligations
Compound: kulya (pertaining to the family) + karaṇa (carrying out). Bhagavān honors kinship duties though He stands above all duty. Gauḍīyas read this as Kṛṣṇa's līlā of consenting to be related — the same consent that makes Yaśodā His mother.
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saha - rāmaḥ
—
together with Lord Balarāma
Compound: saha (with) + rāmaḥ (Balarāma). Throughout this chapter the two brothers move as a pair — Gauḍīya theology reads Balarāma as Kṛṣṇa's first expansion (mūla-saṅkarṣaṇa); their inseparability is doctrinal, not merely affectionate.
The Lord was quite aware that the Pāṇḍavas had escaped the assassination plot of Duryodhana, although the world heard the false news that the Pāṇḍavas and their mother had perished in the fire.
The fifth seventh chapter describes the killing of Satrajit, Krsna killng Satadhanva, and receiving the jewel from Akrura. As the jewel was the cause of the death of Satrajit, the lesson taught is that the object which is ordinarily ones protector can also kill one, if one offends Krsna.
Śrīdhara Svāmī summarizes the chapter. After clearing his defamation caused by the death of Śatadhanvā and Akrūra taking the jewel, Kṛṣṇa accepted Akrūra in his mind. Ascertaining the news of Hastināpura by private consultation, Kṛṣṇa with Balarāma went to Hastināpura. Of course, not just clearing his bad name, Kṛṣṇa made himself famous by his actions in this pastime. Kṛṣṇa understood the facts since he is the controller of the senses (govindaḥ). He went because of family obligations, as part of his pastimes. The word rāmaḥ suggests he actually went to please his devotees.
Kṛṣṇa understood the facts since he is the controller of the senses (govindaḥ). He is the antaryāmī of all beings. He went because of family obligations. The word rāmaḥ suggests they actually went to please the devotees. Govinda also means that he protects the cows. This suggests he is affectionate to his devotees. Thus he went for protecting the Pāṇḍavas.
Kṛṣṇa already knows the Pāṇḍavas survived the lac house, yet He travels to Hastināpura and grieves with the elders — the way a father plays along with a child's hide-and-seek though He saw the hiding from the beginning. Bhagavān's omniscience does not cancel His participation; it perfects it.
In the Mahābhārata's Ādi-parva, Vidura sent a tunneller and a coded message to the Pāṇḍavas before Duryodhana's wax palace was set ablaze. Kuntī and her five sons escaped through the earth while another family's bodies were mistaken for theirs.
Gauḍīyas read Kṛṣṇa's visit in this verse against that backdrop: He knew the rescue, He knew Vidura's hand in it, and still He came to weep with Bhīṣma and Gāndhārī. Lokavat — He behaves like a kinsman because kinship is the rasa He is cultivating.
My note
Source: vedabase.io