Śrīmad-Bhāgavatam 10.75.31
Blended reading (Sanskrit + English inline)
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ekadā
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one day
The Bhāgavatam's understated narrative pivot — 'one day' — the way Canto 10 opens nearly every Vraja-līlā. Here it pivots away from celebration, into the war's seed.
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duryodhanaḥ
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Duryodhana
Now named with his true name (not the polite Suyodhana of verse 4-7). The chapter has crossed the threshold; this is no longer the well-fighter but the dur-yodhana.
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atapyat
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he was pained
Imperfect of √tap (to heat, to be heated). The same root as tapas (austerity) — but here it is involuntary, ugly heat. Envy is tapas turned inside out: heat without offering, fire without altar.
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rājasūyasya-mahitvam
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the greatness of the Rājasūya
Phrase: genitive + accusative. The chapter is precise — Duryodhana is not pained by Yudhiṣṭhira's PERSON; he is pained by the YAJÑA'S greatness. He misreads brilliance as a personal affront.
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acyuta-ātmanaḥ
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of him whose very soul was Lord Acyuta
Compound: acyuta (the infallible — Kṛṣṇa) + ātman (soul). The chapter's diagnostic: Yudhiṣṭhira's soul is Acyuta. Duryodhana sees the Rājasūya's greatness; he does not see that its greatness is Kṛṣṇa. The blindness is the disease.
This verse begins to describe how Duryodhana’s pride was broken. Seeing the splendor of the inner chambers and the greatness of the sacrifice of Yudhisthira, who was completely attached to Krsna (acyutatmanah), Duryodhana became pained
Having mentioned that Yudhiṣṭhira’s sacrifice was a cause of Duryodhana’s sorrow, Śukadeva now describes the reason until verse 39. Out of great pride Duryodhana usually stayed in his own camp. But one time, burning with envy on constantly hearing about it he went to the palace and saw the wealth of the kingdom and the sacrifice’s influence and prominence (mahitvam). Previously he did not pay much attention because of the crowds at the time of the sacrifice and occupation with his duties. Now however, with absence of these distraction he saw everything in detail (vi—īkṣya). He showed great pain. But Yudhiṣṭhira’s wealth and the sacrifice’s greatness was proper, without the fault of pride, since his heart was focussed on Kṛṣṇa, who was full of all powers and sweetness (acyutātmanaḥ).
Having mentioned that Yudhiṣṭhira’s sacrifice was a cause of Duryodhana’s sorrow, Śukadeva now describes the reason until verse 39. Seeing the wealth in the palace, he was pained by the greatness of the sacrifice and king (mahitvam). Or he was pained by the worship given by all people (mahitvam) to Yudhiṣṭhira, caused by the sacrifice. The wealth and the greatness of the sacrifice were causes. Yudhiṣṭhira’s heart was focused on Kṛṣṇa, who was full of all powers and sweetness (acyutātmanaḥ). This was the particular cause of Duryodhana’s hatred. Or the verse shows the extraordinary greatness of Yudhiṣṭhira’s wealth.
The same opulence that gives Yudhiṣṭhira's heart rest gives Duryodhana's heart fire. Wealth is a mirror — it reflects what the soul already holds. A bhakta sees Kṛṣṇa's gift; an envious cousin sees his own lack.
Hiraṇyakaśipu had unlimited dominion over the universe; one son's smile at Kṛṣṇa-kīrtana was enough to torment him. Canto 7 makes the principle clear: envy's pain is not caused by what the envious lacks but by what the loved one HAS.
Duryodhana stands in the same flame here. He commanded the treasury (verse 4-7); he wears a crown. The pain (atapyat) is not about wealth — it is about who is loved by Kṛṣṇa.
My note
Source: vedabase.io