• pāpe — O sinful one
  Vocative of pāpā (feminine of pāpa, sinful). Bhagavān names Yamunā's act as pāpa — but Gauḍīya commentators (Viśvanātha) read this as līlā-rebuke; an actual offense in līlā becomes the occasion for the offender's eventual surrender.
• avajñāya — disrespecting
  Absolutive of ava-√jñā (to look down on). The offense is named: under-knowing Bhagavān, treating Him as less than what He is. Gauḍīya doctrine: avajñā is the root sin in līlā — failing to recognize whom one is dealing with.
• neṣye — I will bring
  Future first person of √nī (to lead). The same root as anunaya (v. 16) — leading. But here it is forcible leading; the Bhāgavatam shows the same root used in conciliation and coercion. Bhagavān knows both modes.
• lāṅgala — of My plow
  Synonym of hala. The plow becomes weapon. Gauḍīya iconography preserves the lāṅgala as one of Balarāma's two characteristic implements (the other is musala, the club). Both originate as farm tools.
• śatadhā — in a hundred parts
  Lit. 'hundred-fold.' The threat is specific — to multiply the river. And the threat is partly carried out: v. 33 will confirm that Yamunā's many channels visible today date from this episode. The Bhāgavatam connects śāstra to geography.
• cāriṇīm — who moves
  Feminine present participle of √car (to move). Yamunā is named as a wanderer — she moves by her own kāma (whim). Gauḍīyas note: in Vraja, even rivers must coordinate with Bhagavān's call; autonomy is not the Vraja-virtue.

A king who is normally lenient finally raises his voice at a courtier who has crossed a line: 'you do not come when called, you move only by your own whim — therefore I will split you into a hundred currents.' The threat is not cruelty; it is the disciplinary form love takes when it must be felt.