Śrīmad-Bhāgavatam 10.13.55
Blended reading (Sanskrit + English inline)
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para-brahma
—
the Supreme Absolute
Compound: para (supreme) + brahman. The very category the Upaniṣads identify as the highest. Gauḍīyas note: the Bhāgavata names Kṛṣṇa here as Para-brahma directly — He is what the Upaniṣads point to, not a stage below it.
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ātmanaḥ
—
of His Self
Genitive of ātman. Paired in the verse with akhilān (all) — the expansions are 'of His ātman,' proceeding from Him while He remains akhila. Gauḍīyas treasure this exact grammar: bhedābheda articulated in the case-system itself.
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bhāsā
—
by (His) effulgence
Instrumental of bhā (light, effulgence). The verse says yasya bhāsā sarvam idaṁ vibhāti — the same phrase as in Kaṭha Upaniṣad 2.2.15: tasya bhāsā sarvam idaṁ vibhāti. Gauḍīyas read this allusion as the Bhāgavata claiming for Kṛṣṇa what the Upaniṣad attributes to Brahman.
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sa-cara-acaram
—
the moving and nonmoving
Same cara-acara split as verse 51. The whole moving/nonmoving cosmos is illumined by His bhāsā. Gauḍīyas use this verse as a standing proof of Kṛṣṇa's status as the brahma-jyoti's source.
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sakṛt
—
in a single moment, at one time
Adverb. Brahmā sees both Parabrahman and the expansions sakṛt — in one go. Gauḍīyas treasure this temporal mark: the bhedābheda is not seen sequentially (first one, then the other) but simultaneously.
By this incident, Lord Brahmā was able to see how Kṛṣṇa maintains the entire universe in different ways. It is because Kṛṣṇa manifests everything that everything is visible.
Yasya here refers to parabrahman.
Simultaneously (sakṛt) Brahmā saw all the forms which were satya-jṣānānantānanda-mātra. They are further explained. They were self-manifesting (bhāsā), and by their own śakti revealed the senses of Brahmā and revealed themselves to him, since they alone could reveal themselves and they revealed all other things. Previously it was said that the forms revealed themselves (vidṛṣyante) to Brahmā without another agent. By this means, even the glory of the previous calves and cowherd boys was seen by Brahmā. It should be understood that Kṛṣṇa was demonstrating that his pastimes were accomplished in this way. Otherwise they would be material creations.
Brahmā saw the forms simultaneously. They were made of Kṛṣṇa (para-brahma). “How could Brahmā, who was unqualified see these forms?” The second line answers. By the Lord’s knowledge all beings become conscious. By the Lord’s mercy, they were revealed to Brahmā. Or by Brahm’as power (bhāsā) the whole universe shines with a wealth of karma, jṣāna and bhakti. Brahmā can create by the Lord’s mercy. The Kumāras say jagatāṁ paro guru: Brahmā is the guru of the universe. (SB 2.9.5) Since even Nārada and others are gurus, Brahmā naturally was qualified to see the Lord. Of course seeing the Lord is not some illusion.
Like a man on a mountaintop who sees both the river's source and its hundred tributaries in one glance — Brahmā sees Parabrahman and His expansions as the calves and boys simultaneously. The unity and the variety register in the same act of seeing. This is acintya-bhedābheda perceived, not merely argued.
My note
Source: vedabase.io