• bhagavat — the Supreme Personality of Godhead
  Bhagavat — bearing the six opulences. Gauḍīyas hold tightly to this specific term against impersonalist substitutions. Even the moment of speechlessness is named with the most fully-personal title.
• āhlāda — due to the joy
  Returning from v.26 — the same hlādinī-rooted joy, now intensified by direct darśana rather than darśana of footprints. Gauḍīyas note the deliberate echo: the chapter measures Akrūra's ascent by re-using its key word at higher intensity.
• bāṣpa — with tears
  Vapor, tears. The sāttvika-bhāva of aśru, returning. Gauḍīyas regard the persistent flow of bhakti-tears (not occasional welling) as a marker of bhāva matured into something more permanent.
• pulaka — with eruptions, with horripilation
  The standing-up of hairs, one of the eight sāttvika-bhāvas of bhakti-rasa. Gauḍīyas hold pulaka as a particularly reliable index — it is involuntary, immediate, and visible. Rūpa Gosvāmī enumerates it among the prime symptoms.
• autkaṇṭhyāt — from eagerness
  From utkaṇṭhā — longing, eagerness. A specific rasa-vocabulary term: the longing of separation or anticipation. Gauḍīyas treasure utkaṇṭhā as a precondition for darśana; without it, even the meeting is shallow.
• sva - ākhyāne — to announce himself
  Compound: sva (own) + ākhyāna (announcement, declaration). The conventional self-introduction Akrūra cannot perform. Gauḍīyas read this as a quiet teaching: the bhakta meets Bhagavān not by introducing himself but by being read.

• Where do you fill silence with introductions instead of letting His presence work?
• Could speechlessness be a more honest form of prayer than fluency?

A man who has prepared an entire speech finds, when the moment arrives, that the speech has dissolved — his eyes do the talking, his stood-up hairs introduce him. Bhakti's apex is paradoxically wordless; the body, finally, becomes more eloquent than the tongue.