Śrīmad-Bhāgavatam 10.15.24
Blended reading (Sanskrit + English inline)
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kṛta-nara-āhārāt
—
who has eaten human beings
kṛta (done) + nara (man) + āhāra (eating). One who has performed man-eating. Gauḍīya: cannibalism is the Mahābhārata's marker of full degradation; rākṣasas eat men, and the Lord ends them. Dhenuka has crossed that threshold.
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amitra-han
—
O killer of enemies
amitra (non-friend) + han (killer). Vocative addressing Kṛṣṇa/Balarāma. Gauḍīya: the boys use the title that names what They need to do — speaking out a-mitra-han is half a prayer for the demon's removal.
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paśu-gaṇaiḥ
—
by the various animals
paśu (animal) + gaṇa (group). Even the animals do not go. Gauḍīya: when fear empties a forest, it is a sign of adharma's rule there; the area awaits a Lord. Kṛṣṇa-Balarāma's arrival reorders Tālavana from fear to feast.
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pakṣi-saṅghaiḥ
—
by the flocks of birds
pakṣin (bird) + saṅgha (flock). Birds avoid even flying over. Gauḍīya: the absence of bird-song is the silence of a haunted place. The līlā restores Tālavana's natural song (vv. 39-40).
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vivarjitam
—
abandoned
vi + varjita — fully forsaken. Past participle. Gauḍīya: the strongest possible word for emptiness; not just unvisited but vivarjita, decisively shunned. The līlā's reversal will make it sought-after instead.
The cowherd boyfriends of Lord Kṛṣṇa and Lord Balarāma encouraged the two brothers to go at once to the Tāla forest and kill the ass demon. Indeed, here they address the brothers as amitra-han, “killer of the enemy.” The cowherd boys were engaged in ecstatic meditation upon the potency of the Supreme Personality of Godhead and reasoned thus: “Kṛṣṇa has already killed terrible demons like Baka and Agha, so what is so special about this obnoxious jackass named Dhenuka, who has become public enemy number one in Vṛndāvana?” The cowherd boys wanted Kṛṣṇa and Balarāma to kill the demons so that all the pious inhabitants of Vṛndāvana could enjoy the fruits in the Tāla forest. Thus they requested the special favor that the ass demons be killed.
By describing the strength of the demon, they incite the fighting spirit in Krsna and Balarama. "But in front of you two, the bravery of the demon and his cohorts will become like flowers in the sky. So let us go, and relieve the residents of their fear, and shower your blessings upon those who want to enjoy the tala fruit." This is the intention of this verse.
The boys describe his wickedness. The second line is often included, but does not connect with the first line grammatically.
The boys describe his wickedness. He has eaten men. “Then why are you most affectionate boys encouraging me to do this?” They say, “O killer of enemies! You destroyed very easily many demons like Baka and Agha. So what will become of this donkey? Your fame will increase by killing this evil demon” even though it is not proper for affectionate friends to urge Kṛṣṇa in this way. When Sītā speaks to Hanumān who wants to bring her to Rama, she says that Rāma’s fame will increase by his killing Rāvana. Thinking of Kṛṣṇa’s courage, the boys speak in this way to increase his fame.
A monster who has eaten travelers empties the surrounding road of all life — birds will not fly over, animals will not pass. Tālavana is such a no-go zone. The boys describe it precisely so Kṛṣṇa and Balarāma understand: no one has eaten from this forest in years. The līlā includes feeding the hungry by killing the killer — both halves are sevā.
My note
Source: vedabase.io