• līlā-nara-vapuḥ — whose transcendental body appears as a human for pastimes
  Compound: līlā (pastime) + nara (human) + vapuḥ (body). The exact tattva-statement Bhāgavatam repeats — His body is not material, but appears human because the līlā requires it. Gauḍīya safeguard against misreading His humanity.
• nṛ-lokam-anuśīlayan — imitating human society
  Compound: nṛ-loka (human world) + anuśīlayan (following). Anuśīlana — the very verb Rūpa Gosvāmī uses to define bhakti (kṛṣṇa-anuśīlanam, Bhakti-rasāmṛta-sindhu 1.1.11). Here Kṛṣṇa Himself performs anuśīlana — of human ways.
• go-gopa-gopīnām — the cows, cowherd boys and cowherd girls
  Compound triple: go (cows) + gopa (boys) + gopīnām (girls). Vraja's three pillars in one breath. Every Vraja-līlā centres on this triad; this chapter has touched cows (verse 17), boys (throughout), and now opens toward gopīs in the next chapters.
• ramayan — pleasing
  Present participle, causative of √ram. Kṛṣṇa is named as the one who causes others to take pleasure. The same root gives 'Rāma' — pleasing — and the active participle here keeps the etymology alive.
• rūpa-vāk-kṛtaiḥ — with His beauty, words and actions
  Compound: rūpa (form) + vāk (speech) + kṛtaiḥ (deeds). Three doorways through which He pleases Vraja — His beauty (verse 22), His words (verses 25-33), and His actions (verse 36). The verse summarises the chapter's structure.

• Where am I treating the Lord as a visiting guest rather than as a community member?
• How would my service shift if I trusted Him as one of the family?

An actor on a flawless stage — the costume, the gestures, the lines all human, but inside the costume, the Source. Kṛṣṇa enjoys the cows, the boys, the gopīs not because He needs to, but because nara-līlā is the form in which His sweetness comes within reach.