• agha-vadanāt — from the mouth of Aghāsura
  Compound: agha (the demon Agha, lit. 'sin') + vadana (mouth). The name of the demon doubles as the word for sin — the python's mouth is the figural mouth of pāpa itself. Gauḍīyas hear the foreshadow: Bhagavān draws His own out of sin's gullet.
• mṛtyoḥ — of death personified
  Ablative of mṛtyu. Aghāsura is not merely large; he is mṛtyu in person. Gauḍīyas read this as the Bhāgavata's habit of giving cosmic stakes to Vraja-līlā — what looks like a children's adventure is the rescue of jīvas from death itself.
• vatsa-pālakān — calves and their tenders, the cowherd boys
  Compound: vatsa (calf) + pālaka (protector). The boys are not just 'kids'; they are calf-tenders. Their identity in Vraja is service-defined — sakhya-rasa includes the work of caring for Kṛṣṇa's herds with Him.
• sarit-pulinam — to the bank of the river
  Compound: sarit (river) + pulina (sandy bank). The Yamunā's sand becomes the dining hall. Gauḍīyas hold the geography as eternal — every grain of that sand is dhāma, prefiguring the very sand at Kāliya-ghāṭ and Keśī-ghāṭ that pilgrims still gather.
• bhagavān — the Supreme Personality of Godhead
  Used in counterpoint with the līlā about to unfold: He who just dispatched mṛtyu now organizes a picnic. The title Bhagavān — full in six opulences — reminds the hearer that the cowherd boy is svayaṁ-bhagavān, not a demigod or empowered avatāra.

Like a captain who, after steering his crew through a wreck, brings them ashore and only then speaks of supper — Kṛṣṇa, having just walked the boys out of death's mouth, now turns the next moment into lunch on the riverbank. The salvific and the everyday touch each other without seam.