Śrīmad-Bhāgavatam 10.48.19
Blended reading (Sanskrit + English inline)
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anvāviśya
—
subsequently entering
Past participle of anu + ā + √viś. The Upaniṣadic verb (Taittirīya 2.6: tat sṛṣṭvā tad evānuprāviśat — 'having created it, He entered it'). Akrūra's prayer is layered with Upaniṣadic recall; he speaks the language of the Vedānta to its source.
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sva-śaktibhiḥ
—
by Your own energies
Compound: sva (own) + śakti (potencies) + bhiḥ (instrumental plural). The Lord acts only through His śaktis. Gauḍīyas insist the śaktis are non-different from the Śaktimān yet really distinct — acintya-bhedābheda's hinge.
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śruta-pratyakṣa-gocaram
—
knowable by hearing and by direct perception
Compound: śruta (heard, scripture) + pratyakṣa (direct perception) + gocara (range, sphere). Bhagavān is doubly accessible — through Vedic śabda and through the senses purified by sevā. Neither route alone is sufficient; both meet in Him.
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brahman
—
O Supreme
Vocative. Akrūra addresses Kṛṣṇa as Brahman — the impersonal name applied to the Person. Gauḍīyas read this as the standard Bhāgavatam pattern: Brahman is the bodily effulgence (brahmajyoti) of Bhagavān; addressing the Person by His effulgence's name is no error, only an emphasis.
The grammatical agreement of śruta-pratyakṣa-gocaram, in the neuter case, with ātma-sṛṣṭam idaṁ viśvam indicates that the Supreme Lord, by entering His creation with His potencies, makes Himself perceivable within the universe. Throughout the Bhāgavatam and other authorized Vedic literature, we often find descriptions of the Lord’s simultaneous supremacy over all other things and His identity with them. We cannot reasonably draw any other conclusion from Vedic literature than the one powerfully preached by Śrī Caitanya Mahāprabhu: acintya-bhedābheda-tattva. That is, the Absolute Truth is greater than and distinct from everything (since He is the omnipotent creator and controller of all), and simultaneously one with everything (since all that exists is the expansion of His own power). Throughout these chapters of Śrīmad-Bhāgavatam, we also observe one of the unique, extraordinary features of this great work. Whether Kṛṣṇa is sending His message to the gopīs or accepting the prayers of Akrūra, there is constant philosophical discussion. Throughout the Bhāgavatam, the steady combination of fascinating pastimes with persistent spiritual philosophy is an extraordinary feature. We are allowed to glimpse and even to relish the spiritual emotions of the Lord and His liberated associates, and yet we are constantly reminded of their ontological position lest we lapse into a cheap, anthropomorphic vision. Thus it is entirely in character with the work that Akrūra, in his ecstasy, glorifies the Lord with precise philosophical prayers.
"The one Supreme Lord, through the form of the universe, becomes many." That is expressed in this verse. "Having produced this universe, you enter it and reside there. You are perceived through the forms of devas, gandharvas, humans and animals. Because of this, the universe becomes the object of seeing and hearing."
Having established the non-difference of the Lords from the effect known as the universe by saying nothing exists except them, Akrūra now establishes that they pervade the universe as antaryāmī. You are perceived many forms (bahudhā), which can be perceived by scripture and senses. Śruta-pratyakṣa-gocaram is used as a modifying phrase, and does not drop its neuter gender.
Having established the non-difference of the Lords from the effect known as the universe by saying nothing exists except them, Akrūra now establishes that they pervade the universe as antaryāmī. You are perceived as many forms (bahudhā), which can be perceived by scripture and senses. Śruta-pratyakṣa-gocaram is used as a modifying phrase, and does not drop its neuter gender.
- Which of hearing-from-authorities or direct experience does your devotion lean on, and what is the other adding or missing?
- How do you balance them?
A poet writes a play and then walks onstage as one of the characters — and now the audience perceives him through the lines he himself authored. The Lord creates the cosmos, enters it as antaryāmī, and is then perceivable both by śruti (the lines) and pratyakṣa (the live performance).
My note
Source: vedabase.io