Śrīmad-Bhāgavatam 10.36.29
Blended reading (Sanskrit + English inline)
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āśritaḥ
—
having taken shelter, depending
Past participle of ā + √śri — to take shelter. Kaṁsa uses śaraṇāgati's vocabulary instrumentally; for Gauḍīyas the word is sacred — it is what Bhagavad-gītā 18.66 asks for.
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saumya
—
O gentle one
Soma-like — cool, mild. The address fits Akrūra exactly. Kaṁsa unintentionally names Akrūra's true mood — the one that will, on the road to Mathurā, dissolve into Kṛṣṇa-prema.
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viṣṇum
—
Lord Viṣṇu
Viṣṇu — the all-pervading Lord. Kaṁsa names Viṣṇu out loud in his own throne-room. Gauḍīya theology: the very name on demonic lips carries protective force; Kaṁsa is killed by Kṛṣṇa partly because he could not stop saying His names.
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sva - artham
—
his own purpose
Sva (own) + artha (interest, purpose). Indra's purpose was kingdom; Kaṁsa's, the same. The Bhāgavatam notes the parity of motives — and the radical difference of outcomes when one motive (Indra's) is finally placed before Viṣṇu and the other (Kaṁsa's) is held against Him.
I have come to you because you can execute the task most perfectly.
O peaceful Akrūra! He addresses him to give to encourage him. I take shelter of you since you are my friend and you are peaceful. “For what purpose do you take shelter of me?” I take shelter to accomplish an important task. “You are capable of doing everything yourself. Why do you need me?” That is true, but even if I am capable, the work will succeed with assistance. He gives an example. Though Indra was capable (vibhuḥ), he took shelter of Viṣṇu to achieve his goals. He indicates that Viṣṇu is inferior to Indra, since he hated Viṣṇu.
Kaṁsa names a precedent for his request: Indra took shelter of Viṣṇu to win his ends. The example is exact — and entirely against him. The same Viṣṇu whose shelter Indra took is now embodied in the boy Kaṁsa is sending Akrūra to fetch. He cites the very Lord he means to kill.
Throughout the Purāṇas — including the churning of the milk ocean in SB 8.5–9 — Indra repeatedly loses his kingdom and recovers it only by surrendering at Viṣṇu's lotus feet. Kaṁsa selects this very pattern as his rhetorical model.
Gauḍīya commentators relish the irony: Kaṁsa unconsciously names the doctrine of śaraṇāgati to the one devotee in the room who will, three chapters from now (SB 10.38–40), actually perform it — Akrūra's vision of Kṛṣṇa in the Yamunā is the chapter's true destination.
My note
Source: vedabase.io