Śrīmad-Bhāgavatam 10.78.10
Blended reading (Sanskrit + English inline)
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sūkṣma-taram
—
exceedingly subtle
Sūkṣma (subtle) + comparative -tara. Beyond the gross senses. Gauḍīyas note that the ātmā is sūkṣmād api sūkṣmataram (Kaṭha Up. 1.2.20) — the very phrase echoed here for the departing jīva.
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jyotiḥ
—
light / spark
From √dyut. The same word the Upaniṣads use for the ātmā (jyotir-ātman). The Bhāgavatam dramatizes Vedānta — the jīva-jyoti visibly enters Param-jyoti.
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āviśat
—
entered
Aorist of ā-√viś. The root for praveśa, sāyujya. Dantavakra attains the very mukti named in Kṛṣṇa's own epithet (Mukunda), but through the gate of dveṣa rather than bhakti.
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caidya-vadhe
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in the killing of Caidya (Śiśupāla)
Caidya = descendant of Cedi, i.e. Śiśupāla. The verse explicitly cross-references SB 10.74 — the Bhāgavatam wants the reader to hold the two scenes as one event in two lives.
From his body (tataḥ) a light which could not be seen by the eyes or other senses, very small in size, entered Kṛṣṇa. When Śiśupāla died, it is said ulkeva bhuvi khāc cyutā: he was like a meteor falling from the sky to the earth. (SB 10.74.45) Since it could not been seen by the eye it was extraordinary (adbhūtam). But all people saw it directly. By the Lord’s will, they could see it. In astonishment Śukadeva called to Parīkṣit. As associates of the Lord, both were similar. This means that Dantavakra also entered the spiritual world as the Lord’s devotee again.
From his body (tataḥ) a light which could not be seen by the eye (sūkṣmataram), and thus most unusual, attained Kṛṣṇa. Or a light, though very fine, attained Kṛṣṇa while amazingly, all entities could directly see it. Śukadeva calls out to Parīkṣti in amazement. Since the two were similarly associates of the Lord, Dantavakra attained (āviśat) Kṛṣṇa like Śiśupaāla
A spark too subtle for the eye, rising from the broken body and entering Kṛṣṇa as a returning bird enters its nest — the same scene seen at Śiśupāla's death, the same scene that will close all three asura-births of Jaya-Vijaya. Hate-meditation, sustained across lifetimes, finally lands.
Nārada explains to Yudhiṣṭhira at SB 7.1.35-46 that the Kumāras' curse on Jaya-Vijaya specified three demonic births before Vaikuṇṭha. Hiraṇyākṣa and Hiraṇyakaśipu died at the Lord's hand in Satya-yuga; Rāvaṇa and Kumbhakarṇa in Tretā; Śiśupāla and Dantavakra in Dvāpara.
With Dantavakra's spark merging into Kṛṣṇa here, the curse exhausts itself. The Bhāgavatam stages the scene precisely as it staged Śiśupāla's at 10.74 — same vocabulary, same jyoti, same witnesses — so the parallel is unmistakable. Even sustained dveṣa, when its object is the Lord, ends in sāyujya.
My note
Source: vedabase.io