• yādava-indraḥ — the lord of the Yādavas
  Compound: Yādava (the dynasty) + indra (chief). Title-form parallel to kapi-īśvara of v.24, so the two stand grammatically face-to-face one last time. The encounter is between titled equals on the surface, asymmetric in essence.
• tyaktvā-muṣala-lāṅgale — throwing aside His club and plow
  Tyaktvā (absolutive of √tyaj, having abandoned) + muṣala (club) + lāṅgala (plow). The Lord chooses bare-hand combat — Gauḍīyas read this as a sign of intimacy with the act, like a kṣatriya-father correcting his own son personally, not delegating.
• dorbhyām — with both arms
  Instrumental dual of dor (arm). Echoes v.5 — Dvivida churned the ocean dorbhyām; now Bhagavān strikes him dorbhyām. The same word-shape closes the demon's career with the same instrument that opened it.
• jatrau-abhyardayat — He hammered upon the collarbone
  Locative jatru (collarbone) + imperfect of abhi- + √ṛd (to crush, harm). The jatru is the structural keystone of the upper body; one blow there ends the body's coherence. Anatomical precision is part of the Lord's mercy — the asura suffers minimally.
• rudhiram-vaman — vomiting blood
  Present participle of √vam (to vomit) + rudhira (blood). The asura's interior comes out — the same body that hoarded violence now empties itself. Gauḍīyas note: even the demon's death is a kind of forced purgation by Bhagavān's hand.

The Lord puts down club and plow — the formal weapons — and finishes the demon with His bare hand. The verse signals what Gauḍīyas treasure: Bhagavān's body is itself the weapon; nothing additional is required. One blow to the collarbone and the asura's career ends.