Śrīmad-Bhāgavatam 10.70.38
Blended reading (Sanskrit + English inline)
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sva-vilakṣaṇa-ātmane
—
to Him whose self is inconceivable by its own nature
Sva-vilakṣaṇa — uniquely-distinguished. Bhagavān's nature is not approachable by any analogy from the created order. The Gauḍīya term acintya (inconceivable) is in this compound's bones.
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sṛjataḥ niyacchataḥ
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creating and withdrawing
The same Bhagavān performs both sṛṣṭi and saṁhāra (Brahmā's and Śiva's offices) — through His own kalās, but originating from Him. The verse compresses cosmology into two participles.
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vidyamāna-ātmatayā
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by appearing-to-exist-as-self
Creation appears to have substantial self-existence — but the appearance is His māyā. Gauḍīya: this is not Māyāvāda — the world is real, but its independent self-substance is illusion; its dependent reality on Him is true.
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tava īhitam
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Your purpose
Īhita — what is willed. Bhagavān's līlā has internal purpose, never random. The whole second half of the chapter (the Rājasūya, the Jarāsandha rescue) will be revealed as His īhita coming to expression.
Śrīla Prabhupāda explains Nārada’s realization as follows: “My dear Lord, by Your inconceivable potencies You create this cosmic manifestation, maintain it and again dissolve it. It is by dint of Your inconceivable potency only that this material world, although a shadow representation of the spiritual world, appears to be factual. No one can understand what You plan to do in the future. Your transcendental position is always inconceivable to everyone. As far as I am concerned, I can simply offer my respectful obeisances unto You again and again.” The word sva-vilakṣaṇātmane also indicates that Lord Kṛṣṇa has His own unique nature and characteristics. No one is equal to God or greater than God.
"Morever, who can understand the intention (ihitam) of you who sometimes create and sometimes destroy the universe which gets its life from you residing as paramatma within it. Therefore I offer my respects to you who are completely inconceivable (sva vilaksanatmane) by your very nature (sva)."
Though you desired to say that I have all knowledge by your question, what person like me, or even a great soul, can really understand your activities, since you either directly or indirectly create and control this whole universe, which was the topic of your question. Therefore I offer respects only to you, who manifest this universe in its present form--like a crystal marble shining in the palm of your hand. You should not deny this statement, since you are completely different from me (sva-vilakṣaṇātmane).
“What is my purpose in using māyā?” No one can understand this. Or this question is not only because of māyā but without any purpose. It cannot be understood by anyone. No one can understand well (ṣadhu) your intention. Why? You create and destroy this world by your māyā. Creation and destruction themselves are a contradiction. And sometimes even the māyā is real. Therefore I offer respects to your nature which is completely different from everything else. Or, though your actions are seen by everyone through direct perception (vidyamānātmatayā), who can understand them?
- Where am I straining to understand a divine plan I will not see through?
- What does it free up to simply offer obeisances at the limit of comprehension?
Bhagavān creating and withdrawing the universe by His own māyā is like a poet who composes and erases drafts on the same page — the words appear real to the reader while they stand, dissolve when the poet wills. Creation is His paragraph, not His prison.
My note
Source: vedabase.io