• kuṇḍāt — from the sacrificial altar pit
  Ablative of kuṇḍa (fire-pit). The technical site of homa. The verse stresses that this fearsome being rises from a properly consecrated kuṇḍa — the ritual is not corrupted; only its target is. Gauḍīyas note: the kuṇḍa is innocent; the resolve is not.
• mūrti-mān — assuming a personal form
  Compound: mūrti (form) + mat (possessing). Sanskrit's standard term for taking embodied shape. The kṛtyā has no birth — it is conjured embodiment, a karmic golem. Gauḍīyas read this as the visible form of accumulated abhicāra-resolve; what the mind has long willed becomes a body.
• tapta-tāmra — molten copper
  Compound: tapta (heated) + tāmra (copper). The color of the demon's beard and tuft. Tāmra is associated in Āyurveda with the pitta of wrath and with the Yamaloka's cauldrons. The poet selects the metal of anger.
• aṅgāra-udgāri — emitting hot cinders
  Compound: aṅgāra (live coal) + udgārin (vomiting forth). Eyes that spit fire. Gauḍīyas note: eyes are the organ of darśana, the medium of devotional sight; the kṛtyā's eyes are its perfect inversion — sight that destroys rather than receives.
• ugra-bhru-kuṭī — with terrible arched eyebrows
  Compound: ugra (terrible) + bhrū (eyebrow) + kuṭī (knit). The bristled, knit brow of fury. Bhāgavata's specificity is anatomical because the doctrine is anatomical: the kṛtyā wears the face of the abhicāra-doer's own anger, magnified to demonic scale.

A creature whose own beard is copper-fire, whose eye-corners are cinder, whose tongue licks the boundary of its own mouth — this is what the abhicāra dredges up from the kuṇḍa. Bhāgavata's monsters are not metaphorical; the violence inside a wrong intention takes visible form when ritual fire is added.