• acyutaḥ — the infallible Lord (lit. one who never falls / never lapses)
  A- (not) + cyuta (fallen). One of Kṛṣṇa's most beloved names, used hundreds of times in the Gītā and Bhāgavatam. Cf. BG 1.21 where Arjuna first addresses Him so. The name itself is a refutation of Rukmī's project.
• avyayaḥ — the inexhaustible
  A- (not) + vyaya (decay, expense). One who does not diminish. The Bhāgavatam's name for the Lord that emphasizes ontological permanence — Rukmī's bows, by contrast, are paradigmatically vyaya.
• ciccheda — He broke
  Perfect of √chid. The same verb as v. 26's chittvā. The repetition is itself the doctrine: Kṛṣṇa's act of disarming is not a one-time spasm but a continuous mode of being for the Lord — He keeps cutting what attacks His own.
• punaḥ — again
  Adverb. Rukmī's 'again' is futile; Kṛṣṇa's 'again' is patient. Same word, opposite moods. The Bhāgavatam's poetic delight is in such acoustic chiaroscuro.
• acchinat — He broke (the second bow)
  Imperfect of √chid. Variation from ciccheda. Vyāsa varies the verb-form so the prose does not lull — bhakti-narrative resists boredom.

Like a metronome resetting after every misbeat, Kṛṣṇa snaps each new bow Rukmī picks up. The Lord is not in a hurry, not annoyed, not threatened — only continuous. This is what acyuta means: that which does not waver.