Śrīmad-Bhāgavatam 10.17.22
Blended reading (Sanskrit + English inline)
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śaraṇam
—
for shelter
Accusative of śaraṇa — refuge, shelter. The single most concentrated word in Gauḍīya soteriology: śaraṇāgati is the soul's prapatti to Bhagavān. The verse stages it not as a doctrine but as a reflex — fire breaks out, body runs to Kṛṣṇa.
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māyā-manujam
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appearing like a human being through His own potency
Compound: māyā (potency, here yoga-māyā) + manuja (human). Kṛṣṇa's humanness in Vraja is not concealment but yoga-māyā's deliberate sweet covering — His native rūpa lets the gopas treat Him as a friend. Gauḍīyas: aiśvarya is veiled so that mādhurya may flow.
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īśvaram
—
the Supreme Lord
From √īś (to rule). The poet places īśvaram immediately after manujam — He who appears human IS the Lord. The verse compresses the entire acintya-bhedābheda paradox into adjacent words: the human-form is the Lord-form, without contradiction.
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vraja-okasaḥ
—
the residents of Vraja
Recurring in verse 20 too. The same word names them at rest and in panic, asleep and ablaze — their identity is unchanging: those who dwell where Kṛṣṇa dwells. Whatever happens to them happens inside that primary fact.
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yayuḥ
—
they went
Perfect of √yā (to go). A simple verb of motion that, in this verse, carries the whole weight of bhakti — the body that goes-to-Kṛṣṇa-when-the-fire-comes is a body already shaped by sādhana. Going is the visible form of taking shelter.
The śruti, or Vedic mantras, state, svarūpa-bhūtayā nitya-śaktyā māyākhyayā : “The Lord’s eternal potency named māyā is innate in His original form.” Thus within the eternal spiritual body of the Supreme Lord there is infinite potency, which effortlessly manipulates all existence according to the omniscient desire of the Absolute Truth. The residents of Vṛndāvana took shelter of Kṛṣṇa, thinking, “This blessed boy will certainly be empowered by God to save us.” They remembered the words of the sage Garga Muni, spoken at the birth ceremony of Lord Kṛṣṇa: anena sarva-durgāṇi yūyam añjas tariṣyatha. “By His power you will easily be able to cross over all obstacles.” ( Bhāg. 10.8.16 ) Therefore the residents of Vṛndāvana, who had full faith in Kṛṣṇa, took shelter of the Lord in hopes of being saved from the impending disaster threatened by the forest fire.
Vrajaukasa refers to those who lived in Vraja by doing agricultural work. Krsna is described as manuja , appearing as a human being, in his natural form (maya). Maya means svarupa. The sruti says "svarupa bhutaya nitya saktya mayakhyaya." (It is called maya because it is an eternal energy arising from the very svarupa of the Lord.) "Garga had said that in times of danger Narayana will enter this boy who has appeared by his mercy, and will protect us. This boy will easily be able to deliver you from all types of obstacles. Narayana has now entered into Krsna. Having faith that Krsna now has the strength of Narayana, we will now take shelter of Krsna to cross over this danger."
They were confused since they do not know an immediate remedy or they wandered about to find a way out since the fire began to burn them. Kṛṣṇa appeared to be an ordinary human by deceit (māyā) but actually he was the Lord (īśvaram), parabrahman with human form, or he was a human in that he had two arms, and was endowed with mercy (māyā). Or he was the master with human pastimes along with Lakṣmī (māyā). The words indicate his extreme mercy. He was the master of the lives of the people of Vraja (krṣṇam). Therefore they surrendered to him.
Awakened by fire, the Vraja-vāsīs run not to water, not to higher ground, not to one another — they run to Kṛṣṇa, who looks to them like an ordinary boy. This is the moment śaraṇāgati is shown in its most native shape: not a philosophy of refuge but a body's instinctive flight to the Person it loves. Even believing Him human, they ran to no one else.
In SB 8.2–3, when the elephant Gajendra was seized by the crocodile and his strength had drained, he lifted a single lotus and cried out to Bhagavān. Viṣṇu arrived on Garuḍa before the prayer was finished.
Gauḍīyas place the Vraja-vāsīs' running-to-Kṛṣṇa alongside Gajendra's cry as twin paradigms of śaraṇāgati. The form is different — child-friend in one case, fearsome Lord in the other — but the structure is the same: the devotee in danger turns toward Bhagavān and not toward self-rescue.
My note
Source: vedabase.io