Śrīmad-Bhāgavatam 10.43.37
Blended reading (Sanskrit + English inline)
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bhoja-pateḥ
—
of the King of the Bhojas
Kaṁsa as Bhoja-pati. Bhāgavata irony: the same title appears in 43.17 as 'death for Bhoja-pati' (mṛtyuḥ bhoja-pateḥ). Kṛṣṇa now calls Himself Bhoja-pati's subject — Yamarāja calling himself the condemned man's loyal servant. A contiguous-token join of synonyms 'bhoja' and 'pateḥ'.
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vane-carāḥ
—
wandering in the forest
Forest-dwellers — the Vraja identity, openly named by Kṛṣṇa Himself. Even on Mathurā ground, He keeps the Vraja-vāsī self-description. Gauḍīya treasure: Bhagavān prefers vana-vāsī to nagara-vāsī. A contiguous-token join of synonyms 'vane' and 'carāḥ'.
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anugrahaḥ
—
benefit
'Mercy, favour' — Kṛṣṇa says obeying the king will bring Us the greatest anugraha. He is speaking with perfect double meaning: the killing of Kaṁsa is Bhagavān's anugraha to Kaṁsa himself (because death by Bhagavān grants the recipient liberation). The asura cannot hear what the verse plainly says.
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karavāma-priyam
—
We must perform the pleasing (act)
First-person dual middle, emphatic — 'let Us indeed do the priya'. The 'priya' Kṛṣṇa will perform is Kaṁsa's death; in Bhāgavata-grammar, every act of Bhagavān, even killing, is priya for the soul if it brings the soul to Him. A contiguous-token join of synonyms 'karavāma' and 'priyam'.
He accepts Cāṇūra’s proposal in these words. He addresses Kaṁsa as king of the Bhojas to show respect and to indicate that the king was not Ugrasena. We are subjects of the king, but we are forest people. The word ca indicates “You are city dwellers.” Therefore we must obey the order of the king. This is the mercy of the king to us. Therefore we will do it. Actually the verse expresses disrespect. We are not your subjects since we eternally wander in Vṛndāvana. Kaṁsa is a recent person. Therefore we desire to do what is pleasing of the king of the cowherds, not what is pleasing to Kaṁsa. “It is impossible to obey the orders of your king here.” This is his mercy to us. Being the objects of his affection, our hearts melt. By that we are able to accomplish his wishes even here.
We are the subjects of this person (asya) who harms our relatives and does violence against the citizens and we wander in the forest. Though because he is the king of the Bhojas it is not proper that we are his subjects, since we live in the forest, let that be. Let us accept that you and we are his subjects. We should please him and he will be purely (param) merciful to us, since we are not worthy. This means that without cause he will be merciful. The cause (or lack of cause) and the bestowal of mercy are both expressed in the word anugrahaḥ. Another meaning is this. Since he does not protect the citizens, and harms our relatives as a king, we are not his citizens. Even so we will please him. If we are merciful to him, he will die.
Kṛṣṇa accepts the kṣatriya-rāja-bhṛtya frame: 'We are forest-dwellers but also Bhoja-subjects; We must do the king's priyam.' He folds Himself into the very protocol Cāṇūra invoked — and inside that protocol He will perform the killing. Dharma swallows asura-dharma.
My note
Source: vedabase.io