Śrīmad-Bhāgavatam 10.46.43
Blended reading (Sanskrit + English inline)
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acyutāt
—
apart from Acyuta
Ablative of Acyuta. The verse uses the ablative-of-separation precisely to deny that anything is, in fact, separable from Him. Gauḍīya tradition: the very grammar of 'apart from Acyuta' is the doctrine's negation of itself.
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vinā
—
apart from
Indeclinable: 'without.' The technical separation-word, paired with ablative. Doctrinal force: nothing can be named 'without Him,' so the very category of 'without' fails when applied to Bhagavān.
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sthāsnuḥ-cariṣṇuḥ
—
stationary, mobile
Two adjectives: sthāsnu (standing) + cariṣṇu (moving). The Vedic pair — sthāvara-jaṅgama. Everything that stands or moves is Acyuta. Gauḍīya: this catches the Vraja-trees, the Yamunā's currents, the cows, the cowherds — all of Vraja is Acyuta, before and after the līlā-departure.
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parama - ātma - bhūtaḥ
—
manifesting as the Supreme Soul
Compound: parama (supreme) + ātma (soul) + bhūta (being). The Bhāgavata's name for the antaryāmin aspect. Gauḍīya tattva: Paramātmā is one of the three viṣaya-darśanas (Brahman, Paramātmā, Bhagavān); the chapter has been working through them and lands here.
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sarvam
—
everything
Nominative of sarva. He alone is sarva. Gauḍīya reading: not Māyāvāda 'all is one' but Bhāgavata 'all is His' — possession, not identity. The verse preserves the personal Lord by saying saḥ eva sarvam, 'He alone is everything,' not sarvam eva saḥ.
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bhūta-bhavat-bhaviṣyat
—
past, present, future
Three temporal participles: past + present + future. The standard tri-kāla formula. Nothing exists in any of the three times apart from Him. Gauḍīya: the verse anchors His omnipresence across time as well as across space — vātsalya was, is, and will be inside Bhagavān, never outside Him.
Śrī Uddhava is relieving the distress of Nanda and Yaśodā by bringing them to a more philosophical plane. He is explaining that since Lord Kṛṣṇa is everything and is within everything, His pure devotees are always with Him.
"Actually, O King of Vraja, you two and others also should know that Krsna is the whole universe since it is made of his energy. You should also speak about him accordingly. All things, big and small, seen and heard, cannot exist independently of him (vastu na taram). Nothing can be spoken of independent of him (na vacyam)."
His being all ātmās is the cause of his condition described in the previous verse. The cause of his independence is that he is the root form of all beings (paramātma-bhūtaḥ). Another version has paramārtha-bhūtaḥ, with the same meaning.
One should not think that he will be delayed in coming because he is far away. Visible or invisible objects, moving and non-moving living beings, are all dependent on him. He never deviates at all (acyuta) because he is everything (sarvam). As the antaryāmī of all jīvas, he alone exists (paramātmā-bhūtaḥ). Another version has paramārtha-bhūtaḥ, with the same meaning. Appearing here, since he pervades everywhere, he will quickly show himself.
- Where would grounding in metaphysics ease a grief that emotion alone keeps fresh?
- How can 'He is everything' actually console rather than abstract?
Nothing seen, heard, past, present, future, large, small, mobile, immobile is apart from Acyuta. He is everything, as Paramātmā. Uddhava reaches the tattva-summit; the chapter has climbed from one cowherd's grief to a complete pantheist-not-quite-pantheist statement. Gauḍīya: He is everything in essence and not-everything in His personal Vraja form.
My note
Source: vedabase.io