Śrīmad-Bhāgavatam 10.57.26
Blended reading (Sanskrit + English inline)
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vibhuḥ
—
the almighty Lord
From vi-√bhū. One of Bhagavān's standard epithets for His all-pervading capacity. Gauḍīyas: vibhu does not mean impersonal omnipresence but the personal Lord whose presence pervades by His will.
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mānitaḥ
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honored
Past participle of √man. Janaka honors Balarāma; the Bhāgavatam records the honoring as a mutual gift — the king's offering and the Lord's acceptance both. Gauḍīyas read mānana as one of the limbs of vaidhi-bhakti.
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janakena
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by Janaka
Instrumental of Janaka. The same name famous from BG 3.20 — Gauḍīyas insist on the niṣkāma-karma-yogī reading rather than the Advaitin gloss. Janaka is a Vaiṣṇava rāja-ṛṣi, not a merger-philosopher.
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gadām
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the club (mace)
Accusative of gadā. Balarāma's signature weapon. Gauḍīya iconography places the gadā in His hand as the instrument of strength yoked to His agraja-rasa toward Kṛṣṇa — strength placed at the service of relationship.
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suyodhanaḥ
—
Duryodhana
Literally 'good fighter' (su- + yodhana) — the Mahābhārata's irony, the original name of one who would prove the opposite of dharma. Gauḍīyas read the name etymology as the Bhāgavata's quiet judgment on his trajectory.
Balarama was respected by the king.
The Lord (vibhuḥ) stayed there for some time to protect his devotee. Because of his anger at Kṛṣṇa he would not go back. Thus when the occasion arose (kale) he taught Duryodhana the art of fighting with the club. He did this at the instigation of Dhṛtarāṣtṛa, who was expert at giving bad advice. Balarāma was respected by Janaka, whose mind was great (mahātmanā) because of concentrating on Kṛṣṇa and his devotees.
Though he was particularly the elder brother of Kṛṣṇa (vibhuḥ), he stayed in Mithilā (tasyām), generally devoid of devotees. Or he, the Lord, stayed there, being worshipped in that way (tasyām). Because of anger, because of living there or after that (tataḥ) for a long time (kāle), since Duryodhana could not learn quickly, he taught him the club on the opportunity of being separated from Kṛṣṇa. Or at an opportunity suitable for teaching, he did this at the instigation of Dhṛtarāṣtṛa, who was expert at giving bad advice. Suyodhana means one who happily fights. Balarāma was respected by Janaka, who had devotion and who was inclined to jṣāna (mahātmanā), seeing everything equally. He was different from another person of Mithilā who would go to the Lord. Or by the power of Balarāma’s mercy, Janaka’s devotion increased.
Balarāma teaches Duryodhana the gadā in Mithilā — the Lord transmits expertise without regard to the student's future trajectory. Gauḍīyas read this as a sobering paradox of līlā: divine instruction is not the same as divine sanction; the gadā Balarāma gives will be raised against Bhīma at Kurukṣetra.
Years later, at the close of the Kurukṣetra war, Duryodhana — taught the gadā by Balarāma here in Mithilā — fought Bhīma in the climactic single combat of the Mahābhārata. Bhīma struck him below the navel in violation of the rules of fair gadā-yuddha, an act that Balarāma denounced and Kṛṣṇa defended (Mahābhārata, Śalya-parva).
Gauḍīyas read this whole arc against the present verse: Balarāma teaches both Bhīma and Duryodhana the same weapon; the rasa-difference between teacher and student determines which use of the gadā the Lord finally vindicates. Instruction is gift; bhāva is destiny.
My note
Source: vedabase.io