Śrīmad-Bhāgavatam 10.78.1-2
Blended reading (Sanskrit + English inline)
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durmatiḥ
—
the evil-minded one
Epithet of Dantavakra. Dur- (bad) + mati (intelligence). In Gauḍīya reading, the buddhi turned against Kṛṣṇa is the very engine that, by sheer attention, still drives the jīva back to Him — though through the painful gate.
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sauhṛdam
—
act of friendship
From su-hṛdaya, 'good-hearted.' Dantavakra performs sauhṛda for Śiśupāla and Pauṇḍraka — but real sauhṛda, Prabhupāda notes, is what Kṛṣṇa calls Himself in Gītā 5.29: suhṛdaṁ sarva-bhūtānām. Dantavakra inverts the term.
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pārokṣya
—
for those passed beyond sight
Parokṣa = out of view, beyond the senses. Etymologically the opposite of pratyakṣa. Dantavakra's loyalty is to the unseen dead; he cannot see the eternal Lord standing in front of him.
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gadā-pāṇiḥ
—
club in hand
Contiguous compound: gadā (club) + pāṇi (hand). Note the mirroring — Viṣṇu Himself is gadā-pāṇi in arcā-mūrti. The demon mimics the Lord's iconography just as he mimics His kinship.
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mahā-sattvaḥ
—
mighty being
Used here for Dantavakra's physical might. The same epithet (mahā-sattva) is later used for liberated devotees — the Bhāgavatam often lets a word straddle both before its true referent (Kṛṣṇa) reabsorbs it.
In the seventy eighth chapter, Krsna kills Dantavakra and Viduratha. Balarama kills the son of Romaharsana while going on pilgrimage. Two verses describe how Dantavakra went about taking revenge for the death of his friends. Though they were not present, out of friendship he wanted to complete their death rites by killing Krsna.
Śukadeva Gosvāmī said: Acting out of friendship for Śiśupāla, Śālva and Pauṇḍraka, who had all passed on to the next world, the wicked Dantavakra appeared on the battlefield in a great rage, O King. All alone, on foot and wielding a club in his hand, the mighty warrior shook the earth with his footsteps. With great strength or huge body (mahā-sattvaḥ) he shook the earth (imam) with his footsteps. He was seen (vyadṛśyata) by the Lord.
Though they had died (ca), Dantavarka acted out of friendship to them because he was a fool (durmatiḥ). He made the earth (imam) tremble greatly, because he had great strength or a huge body (mahā-sattvaḥ). He was seen by Kṛṣṇa or by everyone.
Dantavakra walks alone onto the field like a moth flying straight into the lamp it cannot stop staring at. Friendship with Śiśupāla and Śālva pulled him forward, but the lamp is Kṛṣṇa — and the moth's whole life had been waiting to land in that flame.
Jaya and Vijaya, gatekeepers of Vaikuṇṭha, were cursed by the four Kumāras to take three demonic births. As Hiraṇyākṣa-Hiraṇyakaśipu, then Rāvaṇa-Kumbhakarṇa, then Śiśupāla-Dantavakra, they returned to the Lord through enmity (SB 7.1.35-46).
Dantavakra here closes that arc. His club, his rage, his loyalty to dead friends — all of it is the last residue of two gatekeepers trying to come home. The Bhāgavatam frames hate-of-Kṛṣṇa as a slow, intense form of meditation: dveṣa-yoga that still ends at His chest.
My note
Source: vedabase.io