• sundara-varam — the most beautiful of men
  Compound: sundara (beautiful) + varam (best). Gauḍīyas reserve absolute sundara-tva for Kṛṣṇa (tribhuvana-sundara). Aniruddha as catur-vyūha shares it. The chapter keeps using Kṛṣṇa's epithets for Aniruddha — the theology is in the adjectives.
• mudita-ānanā — her face joyful
  Compound: mudita (joyful) + ānanā (faced). The body-sign of bhāva. In Rūpa Gosvāmī's catalog, mukha-prasāda (gladness of face) is among the early sāttvika signs — love announces itself first at the face, before the speech.
• duṣprekṣye — not (even) to be seen
  Locative of duṣprekṣya (dur + prekṣya, 'hard to look upon'). The inner-most apartment of an asura's daughter, forbidden to men's sight — and yet the Lord's vyūha is now inside. Gauḍīyas note: no fortress keeps Kṛṣṇa out when love invites Him in.
• reme — she enjoyed
  Imperfect of √ram. The same verb-root used for Kṛṣṇa's rāsa-rati with the gopīs (reme ramayan, SB 10.33). The poet's word-choice signals: this is a displaced echo of that rati, played at the asura-frontier; the rasa is incomplete because the Person is misidentified as private property.

• Padaseva Pr SB 10-62-22 Oriya
  His Grace Padaseva Prabhu· Oriya

Like a hidden lamp finally lit inside a forbidden room, Aniruddha enters the kanyā-pura, and Ūṣā's face — the room's only mirror — lights up. The episode now begins to slide outside dharma's outer rules; the Bhāgavatam will let it run, because something larger is being arranged.