Śrīmad-Bhāgavatam 10.83.4
Blended reading (Sanskrit + English inline)
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yoga - māyā
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internal divine potency
Yoga (uniting) + māyā (potency). Gauḍīya doctrine sharply distinguishes Yoga-māyā (Kṛṣṇa's internal cit-śakti, which arranges līlā) from Mahā-māyā (the external, illusioning potency). The kings rightly attribute Kṛṣṇa's human form to the former — He has not been forced into a body; He has freely come.
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ātma - dhāma
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the splendor of His own person
Ātma (self, person) + dhāma (abode, splendor). The verse does not say impersonal brahman dispels avidyā — it says Kṛṣṇa's personal radiance does. Gauḍīya personalism reads the line strictly: the dispelling light is the form itself.
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nigama
—
the Vedas
Nigama — the revealed Vedic literature. Kṛṣṇa's descent is here justified as nigama-avane (Veda-protection) — He has come because time was eroding revelation. The Gauḍīya Bhāgavata-paramparā treats this verse as proof that Kṛṣṇa's appearance is itself a śruti-rescue mission.
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parama - haṁsa
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supremely realized soul
Parama (supreme) + haṁsa (swan — said to separate milk from water). The paramahaṁsa is the topmost class of devotee in Gauḍīya classification. The verse names Kṛṣṇa as their gati — even the highest realized soul has Him as final destination, not impersonal merging.
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ānanda
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bliss
One member of the sat-cit-ānanda triad. The verse says Kṛṣṇa's devotees are in ānanda-samplavam — total immersion in bliss. Gauḍīya rasa-theology insists this ānanda is not a state of absence (śūnya) but the positive sweetness of relationship with Bhagavān.
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ākṛtim
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form
From √kṛ — that which is fashioned. Pairing ākṛti with Yoga-māyā emphasizes: this form is real, deliberate, internally fashioned by Kṛṣṇa Himself — not an illusion projected on a formless absolute. The line is a Gauḍīya proof-text against Māyāvāda.
Simply by the effulgent light emanating from the beautiful form of Lord Kṛṣṇa, one’s intelligence is purified of all material contamination, and thus the soul’s various entanglements in the modes of goodness, passion and ignorance are dispelled. “How then,” the Lord’s relatives imply, “can we ever suffer misfortune? We are always immersed in absolute happiness.” This is their answer to His inquiry about their welfare.
Certainly ( hi) we have surrendered to you (tva ), who destroys the jivas’ three modes of nature composed of ignorance, by the manifestation of your spiritual form. How could there be anything inauspicious for us ? You cause our submersion in bliss. In other words, more than destroying ignorance, we are submerged in bliss just by seeing you. You have knowledge (bodham) completely unaffected by time or other elements. Thus you know the inclination of our hearts, our complete surrender to you. You have accepted (atta) pastimes (krti) of destroying the demons and protecting the devotees by yogamaya, for the purpose of maintaining (avana) the rules outlined in the Vedas (nigama) which are destroyed by time. In other words, you give happiness to everyone.
Ignoring all else we surrender to you. You have revealed your form by your yoga-māyā yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam Kṛṣṇa possesses that form suitable for human pastimes to show the full capacity of his yoga-māyā. SB 3.2.12 This is the supreme form, appearing like an ordinary human being, which cannot be understood by others. This form is understood by the paramahaṁsas. Another meaning can be understood by taking the phrase ātma-dhāma to mean pure svarūpa. This is modified by the four phrases. Thus the meaning is “We surrender to you, manifested by your yoga-māyā for protecting the Vedas, while giving up (hitvā) knowledge of your pure svarūpa which purifies people of the three states of the self, which creates bliss and continuous, unrestricted knowledge, and which is the goal of the paramahaṁsas.” Sma indicates accomplishment. Another version has smaḥ (we are). Then the meaning is “We worship you with determination at all times.” Why? You are to be worshipped by paramahaṁsas. The reason is that in order to protect the Vedas destroyed by time, you possess a form which displays all pastimes of your svarūpa -śakti (ātta-yoga-māyā) or you manifest (ātta) a form of cit-śakti whose nature is yoga-māyā. Or we surrender to you, endowed with a form of cit-śakti, called yoga-māyā, after you gave up Goloka, your eternal abode of pastimes (ātma-dhāma), which destroys material consciousness, which has continuous bliss and knowledge, and which is realized by paramahaṁsas.
We surrender to you alone, ignoring all else. You are the goal of liberated souls (paramahaṁsa-gatim). This means you are rarely attained. The reason is given. By your yoga-māyā potency you have assumed this human form for protecting the Vedas, which had been threatened by time. Another meaning can be understood by taking the phrase ātma-dhāma to mean pure svarūpa. This is modified by the four phrases. We surrender to you, having a pure form. Thus the meaning is “We surrender to you, manifested by your yoga-māyā for protecting the Vedas, while giving up (hitvā) knowledge of your pure svarūpa which purifies people of the three states of the self, which creates bliss and continuous, unrestricted knowledge, and which is the goal of the paramahaṁsas.” Sma indicates accomplishment. Another version has smaḥ (we are). Then the meaning is “We worship you with determination at all times.” Why? You are to be worshipped by paramahaṁsas. The reason is that in order to protect the Vedas destroyed by time, you possess forms like Matsya by the pḷay of your cit-śakti (ātta-yoga-māyā). You are concentrated sweetness, since you are the seed of many sweet avatāras. Or you manifest (ātta) a human form endowed with mercy or various pastimes (māyā) and power (yoga). Or we who perform acts stated in the Vedas, attacked by time (kālopaspṛṣṭa-nigamāḥ) surrender to you who spread (ātta) activities (kṛti), mercy (māyā) and power (yoga) in the forest (vane) of Vṛndāvana.
When the sun rises, the threefold darkness of the room — that of the wall, of the floor, of the ceiling — is dispelled by a single light. So the radiance (ātma-dhāma) of Kṛṣṇa's personal form dispels the three states of waking, dream, and deep sleep at once. He has not assumed this human ākṛti out of necessity but by Yoga-māyā, the way the sun chooses to come close to one window so a particular family may worship Him.
My note
Source: vedabase.io