Śrīmad-Bhāgavatam 10.44.39
Blended reading (Sanskrit + English inline)
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udvigna - dhiyā
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with an agitated mind
Compound: udvigna (agitated, anxious) + dhī (intelligence). The technical Bhāgavata word for the anxious mind. Cf. SB 7.5.5 — Prahlāda contrasts the gṛhamedhi's udvigna mind with the bhakta's calm. Kaṁsa is permanently udvigna; that anxiety, fixed on Him, becomes his sādhana.
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piban adan vā vicaran svapan śvasan
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drinking, eating, moving, sleeping, breathing
Five present participles in series. The Bhāgavatam catalogues every category of daily action and binds them all to dadarśa (he saw). This is the very pattern Rūpa Gosvāmī prescribes for bhakti — only it is here being performed in reverse, by terror.
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cakra - āyudham
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the disc-weapon-bearer
Compound: cakra (disc) + āyudha (weapon). He saw specifically the disc-wielding Kṛṣṇa — i.e. the killing form, not the flute-form. The fear shapes the vision.
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duravāpam āpa
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He attained the hard-to-attain
Idiom: duravāpa (hard to obtain) + āpa (obtained). The Bhāgavatam's punchline. The same sāyujya the yogīs strain for through lifetimes, Kaṁsa got by fearful remembrance. Gauḍīyas read this as a backhanded teaching: Bhagavān is so kind that even hatred toward Him is, in the end, liberating.
Although born out of fear, Kaṁsa’s constant meditation on the Supreme Lord eradicated all his offenses, and therefore the demon was liberated upon his death at the Lord’s hands.
Because of his absorption in Krsna due to fear, Kamsa was purified of his offenses and could get liberation. This is the intention of the verse.
In relation to this, Kaṁsa’s liberation is described. Kaṁsa constantly saw Kṛṣṇa because of great fear in his mind. He now attained the radiant form which he had constantly seen. yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ Whatever state of being one remembers when he quits his present body, in his next life he will attain to that state without fail. BG 8.6 This is like the trapped insect which becomes a wasp. Such a form was rarely attained. “Previously when he was Kālanemi, he was killed by Ajita but did not attain liberation. How did he now attain liberation though he was so sinful?” Kṛṣṇa was the supreme form of the Lord (īśvaram), manifesting all of his unlimited powers.
In relation to this, Kaṁsa’s liberation is described. Kaṁsa constantly (nityadā) saw Kṛṣṇa. Or he saw him in such a way to produce liberation (nityadā), with intelligence full of fear, thinking of him as an enemy (udvigna-dhiyā). Or he thought with the idea of destroying the Lord’s eternal abode (nityadā). By taking the role of the Lord he thought he could destroy his fear. The Lord manifested his upraised cakra for killing him. Because he saw the Lord in front of him, he attained a form given to demons, composed of Brahman, not a form as a personal associate, rare for yogīs. Vā indicates everything. He thought of the Lord while walking (vicaran), breathing and all other activities not mentioned. It was previously mentioned that he thought of the Lord while walking and eating. How did he now attain liberation, though he was so sinful? It was by the power of the lord. Or the Lord manifested his unlimited powers. Though as Kālanemi he was previously killed by Viṣṇu, he did not attain liberation. Now he attained it, by thinking of Kṛṣṇa.
Kaṁsa, always afraid the Lord would kill him, had constantly seen Kṛṣṇa-with-disc before his eyes — while eating, drinking, sleeping, breathing. By that constant fear-darśana, he attained a form like the Lord's. Sāyujya by terror. The Bhāgavatam's wry doctrine: even fearful constant remembrance produces liberation; only indifference is fatal.
Śiśupāla, who hated Kṛṣṇa his whole life and was killed by Kṛṣṇa's disc at the Rājasūya yajña, is recorded in the Bhāgavatam (SB 10.74) as having merged into the Lord at the moment of death. The Gauḍīya analysis: even hatred, when fixed unwaveringly on Bhagavān, produces sāyujya — though not the higher mukti that bhakti produces.
Kaṁsa is this teaching's twin. Both demons attained sāyujya by sustained, hateful Kṛṣṇa-smaraṇa. Gauḍīyas, citing Rūpa Gosvāmī, note that this kind of mukti is not what bhakti aims for — but it does demonstrate the doctrine that constant remembrance of Bhagavān is liberating per se, whatever the bhāva. Only ignoring Him is dangerous.
My note
Source: vedabase.io