• bhagavān — the Supreme Lord
  Bhagavān in nominative — the actor of the verse. Gauḍīyas note the deliberate naming: it is Bhagavān Himself (not Kṛṣṇa-as-cowherd-boy alone) who recognizes Akrūra. The full divine personality is bending toward him.
• abhipretya — recognizing
  From abhi + pra + √i — to come toward, recognize. Bhagavān recognizes Akrūra before Akrūra can announce himself (echoing v.35). Gauḍīyas read this as the principle: bhakti is recognized by Him before it is even articulated by the bhakta.
• ratha - aṅga — with a chariot-wheel
  Compound: ratha (chariot) + aṅga (limb, part). The cakra-mark on the palm — the sudarśana cakra in nyāsic form. Gauḍīyas note that the hand that runs the universe is the same hand reaching for the messenger from Mathurā.
• parirebhe — He embraced
  From pari + √rabh — to embrace fully. The verb that completes Akrūra's mental rehearsal (v.20, parirapsyate). Gauḍīyas treasure this fulfilment of the predicted future: the bhakta's anticipation is not fantasy; it is preview.
• abhyupākṛṣya — pulling near
  From abhi + upa + ā + √kṛṣ — to pull close. The same root as in Kṛṣṇa's name (one etymology: He who attracts). Gauḍīyas relish the verbal echo: kṛṣṇa-kṛṣṇa, the puller pulls.
• praṇata — to those who are surrendered
  Past participle of pra-√nam. The praṇata-bhakta — the one who has bowed, surrendered. Gauḍīyas hold that vatsalatva to praṇatas is Bhagavān's essential disposition; the next word names it as His standing quality.
• vatsalaḥ — who is benignly disposed
  From vatsa (calf) — vātsalya-bearer, calf-tender. Gauḍīyas hold Kṛṣṇa as bhakta-vatsala by intrinsic nature; the disposition is svarūpa, not occasional. Akrūra's whole anticipation rested implicitly on this svarūpa-fact.

A father seeing his returning child does not wait for the child to identify himself; he is already pulling him close. Kṛṣṇa's hand — marked with the very cakra that runs the universe — is also the hand that reaches for Akrūra's elbow because love does not bother with credentials.