• māyāḥ — the magic illusions
  Plural of māyā. Gauḍīya reading: māyā is real-but-not-final; she serves Bhagavān by both veiling and unveiling. Asuric māyā (Maya Dānava's) is māyā untethered from Bhagavān's purpose, hence brittle to bhakta-astras.
• divya-astraiḥ — with divine weapons
  Contiguous join (divya + astraiḥ). Divya — not earthly; given by devas or by Bhagavān, activated by mantra. Pradyumna inherits these from Kṛṣṇa's catur-vyūha-tejas, not from his hands.
• rukmiṇī-sutaḥ — the son of Rukmiṇī (Pradyumna)
  Compound from synonyms. The Bhāgavatam keeps naming Pradyumna through his mother — emphasizing rasa, not heroism alone. Rukmiṇī is Lakṣmī; her son's strength comes from being her son and Kṛṣṇa's son.
• naiśam tamaḥ — darkness of the night
  Contiguous join (naiśam + tamaḥ). The Upaniṣadic image — tamasoma jyotir gamaya. Bhāgavatam puts it inside a battle: the war is, beneath its surface, a tamas-to-jyoti movement.
• uṣṇa-guḥ — whose rays are warm (the sun)
  Contiguous join (uṣṇa + guḥ). Guḥ — rays. Sūrya is repeatedly used as an image of Bhagavān (Gītā 15.12). Pradyumna here is the Bhagavān-sun's son acting solar; the family resemblance is exact.

• What illusion in my own life keeps reappearing, and what 'divine arrow' could dissipate it?
• Where could I trust the Lord's clarifying power more?

Like the morning sun whose first rays dissolve the night that seemed solid only minutes before, Pradyumna's divya-astras dispel Śālva's māyā in an instant. The simile is the chapter's keystone: bhakti-tejas vs māyic darkness.