• pratyākhyātaḥ — refused, rejected
  Past participle of prati-ā-√khyā. The same word will repeat at verse 18 — the verse-pair forms a rejection-mirror. Bhāgavata's structural device: pāpa is closed off by repeated noes from those who could have helped.
• pārṣṇi - grāham — (asking for) rear-guard support
  Compound: pārṣṇi (heel, rear) + grāha (grasp). The military term for one who attacks from behind / covers the rear. Śatadhanvā wants someone to take the blow that will land on his back — Akrūra declines.
• vidvān — (one who is) knowing
  Present participle of √vid. Akrūra positions his refusal as an epistemic matter: anyone who knows the strength of the two Lords cannot oppose Them. Gauḍīyas read jñāna here as functional knowledge that produces surrender, not abstract theory.
• balam — the strength
  From √bal. Bhagavān's bala is a recurring theme in the Bhāgavata's treatment of avatāra: it is not merely physical power but the inherent capacity of the īśvara. Gauḍīyas read 'balam īśvarayoḥ' as an oblique pointer to Balarāma's name itself — bala personified.

• Padaseva Pr SB 10-57-14 Oriya
  His Grace Padaseva Prabhu· Oriya

Two doors closed in sequence — first Kṛtavarmā's, then Akrūra's — and Śatadhanvā is left holding the gem outside both. Gauḍīyas read these refusals as a quiet mercy: the doors that close on pāpa are themselves Bhagavān's hand.