• rūpa-guṇa-audārya-sampannā — endowed with beauty, character, and generosity
  Contiguous compound: rūpa (beauty) + guṇa (character) + audārya (generosity) + sampannā (endowed). The Bhāgavata grants her all three at once. Gauḍīya note: rūpa-guṇa-audārya are precisely the categories used for Kṛṣṇa Himself elsewhere — Kubjā is being given a fragment of the Lord's own qualities.
• keśavam — Lord Kṛṣṇa (the long-haired one, or slayer of Keśī)
  Used at the moment lust arises in her — Gauḍīya commentators note the ironic dignity of the name: even when approached lustfully, the Lord is named Keśava, the slayer of demons, untouchable by such currents.
• hṛt-śayā — lusty feelings, lying-in-the-heart desire
  Compound: hṛt (heart) + śayā (lying). Kāma sleeping in the heart, now awakened. Gauḍīya: Kubjā's response is kāma, not prema. The chapter quietly marks the difference, the same difference Caitanya makes central — kāma seeks self, prema seeks Kṛṣṇa.
• uttarīya — of His upper garment
  From ud + √tṝ. Her hand grips the cloth, not the feet. Gauḍīya commentators read this as the precise gesture of immature attachment: holding the outer garment rather than touching caraṇa-aravinda.
• smayantī — smiling
  Present participle of √smi. Her smile is now a worldly woman's smile, not a devotee's smile. The same word that described Kṛṣṇa in verse 1 (prahasan) now describes her — but the inner content differs. The Bhāgavata expects us to feel the gap.

A patient newly cured of paralysis seizes the doctor's coat and asks Him to stay — gratitude swerving toward possession. Kubjā's new beauty rushes ahead of her devotion; she clutches Kṛṣṇa's cloth instead of His feet. The mercy was real; the response is still half-formed.