• diṣṭyā — by good fortune
  Instrumental of diṣṭi (destiny, ordained). A Sanskrit interjection of gratitude for providential outcome — 'thank heavens.' Nanda credits not Kṛṣṇa's strength but daiva, the divine arrangement; the cowherd refuses to praise the son to the son's friend.
• pāpaḥ — the sinful (Kaṁsa)
  Nominative of pāpa. Kaṁsa is named by his moral substance, not his throne. Gauḍīya tīkā: Nanda's denunciation is mild — pāpaḥ, not asura or daitya — because vātsalya-rasa preserves the cowherd's structural innocence; he does not enter the language of demonology.
• svena-pāpmanā — by his own sinfulness
  Compound: sva (own) + pāpman (sinfulness, instrumental). Theological correctness: Kaṁsa is killed not by Kṛṣṇa's anger but by his own karma working through Kṛṣṇa. The doctrine of svakṛta-doṣa stated in passing.
• sādhūnām — of the saintly
  Genitive plural of sādhu. Nanda calls the Yadus sādhus — a courtly compliment, but also a quiet self-distancing. He does not call himself a sādhu; vātsalya speaks from a more domestic register.
• dharma - śīlānām — of those always righteous in behavior
  Compound: dharma + śīla (character). The Yadus are credentialed by śīla, not by power. Gauḍīyas note that Vraja's vocabulary praises others' character abundantly and its own not at all — humility is structural to the rasa.
• dveṣṭi — hated
  Third-person singular of √dviṣ. The verb of hatred — used of Kaṁsa, never reciprocated by the Yadus or Kṛṣṇa. The Bhāgavatam preserves a strict asymmetry: dveṣa is the demonic emotion; the divine response to it is līlā-vadha, not counter-dveṣa.

• Where do you avoid naming someone's downfall as a consequence of their own actions?
• How does clear theology of karma steady your reading of news?

Before asking about Kṛṣṇa directly, Nanda first acknowledges the political deliverance Kṛṣṇa has accomplished — Kaṁsa is dead, the Yadus safe. The father verifies the work before asking after the worker. Even here, vātsalya does not yet name its real concern.