Śrīmad-Bhāgavatam 10.69.37
Blended reading (Sanskrit + English inline)
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yoga-māyā-udayam
—
the unfolding of His spiritual potency
Compound: yoga-māyā + udaya (rising, unfolding). The technical name for the chapter's whole spectacle. Gauḍīyas: yoga-māyā is the internal potency that arranges Bhagavān's līlā; what Nārada sees rising up is the eternal potency at work, not a temporary trick.
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hṛṣīkeśam
—
Lord of the senses
Compound: hṛṣīka (the senses) + īśa (master). One of Kṛṣṇa's primary names — He who is the master of every sense in every being. Gauḍīyas: precisely because He is hṛṣīkeśa, He can be present to sixteen thousand senses-of-queens at once; the title is the explanation.
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mānuṣīm
—
human (way)
Feminine accusative of mānuṣa — the human mode (gati). Echoes BG 9.11: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. Bhagavān has chosen the human mode; the chapter demonstrates that the choice is līlā, not limitation.
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prahasan iva
—
mildly laughing
Pra + √has (to laugh) + iva (as if). The 'as if' is precise — Nārada's laughter is delicate, not derisive. Gauḍīyas: hāsya-rasa in the bhakta is always reverent; the smile of recognition before līlā is itself an act of devotion.
According to Śrīla Viśvanātha Cakravartī, Nārada fully understood the Lord’s omniscience, and thus when he saw the Lord trying to find out the mood of His ministers, moving about in disguise, Nārada could not help laughing. But remembering the Lord’s supreme position, he somewhat constrained his laughter.
Narada smiled, seeing how the lord, who is omniscient, desired to know the intentions of his ministers. Considering the Lord’s majesty, he restrained himself and thus made gestures to control the smile (prahasan iva). Seeing the appearance of the yogamaya of the lord absorbed in his pastimes (manusim gatim iyusah), he was astonished.
In another house, Nārada spoke to Kṛṣṇa. After seeing the Lord’s powers, Nārada, feeling reserved, did not say anything. However the Lord knew his mind. Thus he is called Hṛṣīkeśa (master of the senses and mind). The word iva is used because Nārada laughed with a feeling of restriction, covering his mouth. He laughed because of the appearance of favorable actions of Kṛṣṇa’s acintya-śakti (yoga-māyā), of Kṛṣṇa who was completely absorbed in pastimes as human, such as his adopting disguises and spying.
After that (atha), not immediately able to speak, lacking mental control because of his great joy, he spoke at the last house. He seemed (iva) to smile, because of the natural joy on his face. Or he loudly laughed (pra-hasan), out of control because of bliss. Iva then has no particular meaning. He spoke to Kṛṣṇa, the inspiration for all the senses (hṛśīkeśam). The Lord acted as antaryāmī to help him regain his control. Though the Lord as antaryāmī always plays in the hearts of all jīvas, inspiring them to act, he manifested play (ratim or gatim) with a human appearance. Thus Nārada had directly experienced the Lord’s yoga-māyā.
A magician's student who has watched every trick from the front row finally laughs softly — not because the magic is small, but because he has begun to see how vast it is. Nārada's mild laughter is the laughter of recognition: this is yoga-māyā, and the human face He wears for it is the most beautiful part.
My note
Source: vedabase.io