Śrīmad-Bhāgavatam 10.36.25
Blended reading (Sanskrit + English inline)
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mahā - mātra
—
great elephant-keeper
Mahā (great) + mātra (one who measures, drives). The driver of Kuvalayāpīḍa, named for his rank. He, his elephant, and the gate all enter the Bhāgavatam's permanent vocabulary of Kṛṣṇa's Mathurā entry.
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kuvalayāpīḍaḥ
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Kuvalayāpīḍa (the royal elephant)
Kuvalaya (water-lily, or the whole world) + āpīḍa (crusher) — 'world-crusher.' He will be killed at the arena's gate; his tusk will become Kṛṣṇa's weapon for the wrestlers.
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raṅga - dvāri
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at the doorway of the arena
Raṅga (arena) + dvāra (door). The threshold of the stadium is named — this exact threshold is where Kṛṣṇa will dismount the chariot and meet the elephant in 10.43.4.
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ahitau
—
my two enemies (the dual)
A (not) + hita (well-wisher) — the unfriendly. Kaṁsa names Kṛṣṇa and Balarāma as a-hita. From the Gauḍīya side, the most beneficial pair in the universe are labeled by him as the most harmful — perfect inversion.
O elephant keeper, place Kuvalayapida at the entrance of the arena in order that he kill my enemies, those who are not beneficial to me (ahitau).
He thought that he would please his dear wrestlers by exhausting Kṛṣṇa through a fight with the mad elephant. Internally however he was frightened. O skillful one (bhadra)! By this he encourages the elephant keeper. He tells the keeper what he has personally heard from Nārada about his own birth to incite him. According to Hari-vaṁśa the demon Drumila, king of Saubha, disguised himself as Ugrasena and bore Kaṁsa through Ugrasena’s wife. Bring Kṛṣṇa near the gate. It was the custom to have the king’s riding elephants near the gate. Kaṁsa’s real intention was that because it was a narrow place it would be easy to kill Kṛṣṇa there. Jāhi also means “bring him there.”
Park the elephant at the gate, the king instructs — as if the gate of Mathurā could ever again be merely a gate after Kṛṣṇa walks through it. Each step of his plan adds a prop to the very stage of the līlā.
My note
Source: vedabase.io