• viprāḥ — the brāhmaṇas
  Plural of vipra — learned brāhmaṇas. Their arrival ratifies the event publicly: the social order is satisfied that Nanda's son has been delivered. The brāhmaṇas serve as Vraja's witnesses of dharma, even when they cannot yet see svarūpa.
• guravaḥ — respectable personalities
  Plural of guru — elders, weighty ones. Distinct from viprāḥ: this names their social weight, not their learning. Gauḍīyas honor the layered Vraja-sabhā: brāhmaṇas, elders, wives — each with a role in receiving the līlā.
• kāliya-grastaḥ — seized by Kāliya
  Compound: Kāliya + grasta (past participle of √gras, to swallow). The verb returns at verse 25 when Kṛṣṇa swallows the fire — the chapter's two ends are joined by the same root. Who-swallows-whom is the whole drama of saṁsāra.
• diṣṭyā — by good fortune, by Providence
  Instrumental of diṣṭi, from √diś (to direct, ordain). The brāhmaṇas attribute Kṛṣṇa's deliverance to ordained good fortune — they do not yet say 'because He is the Lord.' Gauḍīyas read this with affection: even the brāhmaṇas of Vraja participate in the līlā by under-stating its agent.
• muktaḥ — freed
  Past participle of √muc. The word that will mean liberation in the technical sense everywhere else in śāstra is used here in its plainest village sense — 'released.' Vraja's grammar refuses the Vedāntic register; here mukti is just Kṛṣṇa-back-with-His-mother.

• Whose recent rescue did I attribute to ability when 'grace of Providence' was more accurate?
• Where could a brāhmaṇa-style attribution change the tone of my gratitude today?

The brāhmaṇas come not to Kṛṣṇa but to Nanda — congratulating the father on Providence's mercy to his son. They speak of diṣṭyā, 'by Providence,' because they do not yet see what Balarāma sees. So most well-wishers offer their congratulations to the surface of a līlā, attributing to fortune what is actually the play of Bhagavān Himself.