Śrīmad-Bhāgavatam 10.85.14
Blended reading (Sanskrit + English inline)
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vikalpitāḥ
—
manifested as differentiated forms
Past participle of vi + √kḷp. Creation is vi-kalpita — 'differently arranged' — within Bhagavān. The bhāva-s of the world are real-as-arranged, not real-as-independent.
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avyāvahārikaḥ
—
beyond all empirical dealings
Compound negation: a- + vyāvahārika ('pertaining to ordinary dealings'). Bhagavān stands outside the entire transactional realm — yet enters it freely as the son of Vasudeva. This is acintya.
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vikāreṣu
—
in the transformations
Locative plural of vikāra. The transformations of prakṛti are the products of guṇa-interaction. Bhagavān is present in them and yet not exhausted by them.
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anyadā
—
at other times (i.e. during pralaya)
Adverb: 'at another time'. The cosmological hint: between cycles of manifestation, only Bhagavān is. The world's apparent solidity is interruptible; His being is not.
When the universe is wound up at the time of its periodic annihilation, all the inert objects and bodies of living beings that hitherto were manifested by the Lord’s Māyā become disconnected from His sight. Then, since He maintains no association with them during the period of universal dissolution, they in fact no longer exist. In other words, material manifestations have real, functioning existence only when the Lord turns His attention to the creation and maintenance of the material cosmos. The Lord is never “within” these objects in any material sense, but He does mercifully pervade them all as the impersonal Brahman, and as the Paramātmā He enters within every atom and also accompanies the jīva souls in their individual embodiments. As the Lord describes in His own words in the verses of Bhagavad-gītā (9.4-5): mayā tataṁ idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ na ca mat-sthāni bhūtāni paśya me yogam aiśvaram bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ “By Me, in My unmanifest form, this entire universe is pervaded. All beings are in Me, but I am not in them. And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not part of this cosmic manifestation, for My Self is the very source of creation.”
"Therefore when at the time of final dissolution these states , by your yogamaya under your desire, become separated from your glance (vikalpita), they do not exist in you. And you do not exist in them. At the time of creation and maintenance (anyada), to carry out your work, you exit there for assisting them in their business. Actually you do not reside in them, but manifest there as your part, paramatma, so they can perform their actions. As it is said in the Gita, I pervade everything by my unmanifest form. All beings are in me but I am not in them. They are also not in me. See my power of yoga. Therefore you do not exist there in your svarupa, as the pradhana made of the gunas. Therefore you yourself undergo no transformations."
When at the time of pralaya all these effects are dissolved by your will as yoga-māyā through your glance, they do not exit. You do not exist in all these effects (vikāreṣu) at all (hi). At other times, during creation and maintenance, though you remain untouched, you remain as the producer of normal existence.
These things do not exist. They are perishable. Their non-existence is described. These things (amī bhāvāḥ), made visible (vi-kalpitāḥ), exist in you, but at other times they do not exist at all. They are false. “Because they are related to me, they should be real.” You are at that time in the forms produced by transformations, by māyā. At other times, when they are not produced, they are without relationship with you (avyavahārikaḥ). Thus they have no relationship with you and are false. You, always existing, are not temporary.
- What in my life have I treated as permanent that is actually provisional?
- How does recognizing the provisional quality of things free me to enjoy them rather than grip them?
Waves do not exist apart from the ocean, and the ocean's depth is unchanged whether waves rise or fall. When creation rests, only Bhagavān stands — and even when creation rises, Bhagavān is what stands inside it.
My note
Source: vedabase.io