• kṛṣṇa-kṛṣṇa — O Kṛṣṇa, O Kṛṣṇa
  Vocative doubled. Gauḍīyas hold the doubled name as the prototype of harināma-saṅkīrtana — the same name uttered twice, with no addition, becomes prayer. Cf. the Hare-Kṛṣṇa mahā-mantra itself: the name repeated is the entire path.
• mahā-bhāga — O Lord of all opulence
  Compound: mahā (great) + bhāga (portion, fortune). One who possesses all six bhāgas — the six aiśvaryas. Even in panic, the Vrajavāsīs address Him with the full theological weight, though He looks like a boy.
• he-rāma — O Balarāma
  Vocative. Balarāma is invoked in the same breath as Kṛṣṇa — they are the dvai-tattva, the Lord and His first expansion. Gauḍīya prayer often begins 'Hare Kṛṣṇa, Hare Rāma'; the chapter stages this twin invocation inside the līlā itself.
• ghora-tamaḥ-vahniḥ — most terrible fire
  Superlative compound: ghora (terrible) + tama (most) + vahni (fire). The danger is acknowledged at its true scale — śaraṇāgati does not minimize the threat; it accurately names it and then runs to Bhagavān anyway.
• tāvakān — Yours, those who belong to You
  Possessive: tava + adjectival suffix. The Vrajavāsīs identify themselves not as people in danger but as Kṛṣṇa's-own-people in danger. Gauḍīyas: the most powerful claim a devotee can make is 'I am Yours' — protection follows ownership.

• Where am I composing long, polished prayers when 'Kṛṣṇa, Kṛṣṇa' would be more honest?
• What crisis right now deserves naked urgency rather than rhetorical sophistication?

'Kṛṣṇa, Kṛṣṇa!' — twice — the same name doubled in panic and love. This is what nāma-saṅkīrtana sounds like when the house is on fire: not measured japa, not theological precision, just the Name spoken twice because once was not enough. The chapter quietly stages the Gauḍīya teaching: the holy name and Bhagavān are non-different, and in crisis the lips remember it first.