• ā - śva - cāṇḍāla — including dogs and dog-eaters
  Compound: ā (up to, including) + śva (dog) + cāṇḍāla (the lowest caste). The verse explicitly extends the feast to the outcaste. Gauḍīya teaching: prasāda is not socially graded; the Lord's mercy through food crosses every boundary.
• patitebhyaḥ — to the fallen
  Dative plural of patita — fallen, dropped. Kṛṣṇa names the fallen as eligible recipients. The vaiṣṇava is patita-pāvana (savior of the fallen); the verse plants this title in the chapter's ritual flow.
• yavasam — grass
  From √yu — green fodder. The cows are not merely the dakṣiṇā currency; they are guests at the meal. Yavasam is offered to them with the same care as cooked dishes to humans. Gauḍīya pattern: cow as recipient of worship, not only as instrument of it.
• giraye — to the hill
  Dative of giri — mountain. Govardhana receives the bali only after everyone else has eaten. The verse's order is doctrinally radical: feed the world first, offer to God last — because in Vraja's reading, the two are one act.
• baliḥ — offering, tribute
  From √bal — strong, weighty. Vedic term for the offering placed before a deity. Gauḍīya note: the word bali becomes especially weighted in vaiṣṇava ears because of Bali Mahārāja's surrender in Canto 8 — bali both names what one offers and what one becomes.

• Whom am I leaving out of the circle of my generosity that should be included first?
• Where would including the marginal change the mood of my next celebration?

A king holds a feast and orders that everyone in the city be fed — even the cāṇḍālas and the stray dogs at the gate — before he sits down himself; only after that does the king present his cup to his own deity. Kṛṣṇa's new yajña has this universalist grace built into its structure: everyone eats before Govardhana is offered, because Govardhana is the Lord who is in everyone.