Śrīmad-Bhāgavatam 10.85.6
Blended reading (Sanskrit + English inline)
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śaktayaḥ
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potencies
Nominative plural of śakti. The Gauḍīya word: parāsya śaktir vividhaiva śrūyate (Śvetāśvatara 6.8). Bhagavān's energies are not separate from Him in the Māyāvāda sense; they are His own, distinguishable yet inseparable.
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parasya
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of the Supreme
Genitive of para. The śaktis belong to a specific Person — para puruṣa. Gauḍīyas refuse the impersonalist move that detaches śakti from the śaktimān; here Vasudeva attaches them firmly back.
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pāratantryāt
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because of dependence
Ablative abstract noun: pāratantrya = 'the state of being under another'. The whole cosmos is structurally para-tantra — dependent on Bhagavān. Self-existence belongs only to Him.
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vaisādṛśyāt
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because of mutual difference
Ablative of vaisādṛśya = 'dissimilarity'. Paired with pāratantrya: matter and life depend on Him AND differ from one another. This is the bheda-side of acintya-bhedābheda spoken in Sāṅkhya vocabulary.
Prāṇa is the vital air of life, a more subtle element than the ordinary air we can touch. And because prāṇa is so subtle — finer than the tangible manifestations of creation — it is sometimes considered the ultimate source of everything. But even subtle energies such as prāṇa depend for their functional capacity on the supremely subtle Paramātmā. That is the idea Vasudeva expresses here by the word pāratantryāt, “because of dependence.” Just as the velocity of an arrow is derived from the strength of the bowman who shoots it, so all subordinate energies depend on the power of the Supreme Lord. Furthermore, even when various subtle causes have been empowered with their capacity to act, they cannot act in concert without the Supersoul’s coordinating direction. As Lord Brahmā states in his description of creation in the Second Canto of Śrīmad-Bhāgavatam: yadaite ’saṅgatā bhāvā bhūtendriya-mano-guṇāḥ yadāyatana-nirmāṇe na śekur brahma-vittama tadā saṁhatya cānyonyaṁ bhagavac-chakti-coditāḥ sad-asattvam upādāya cobhayaṁ sasṛjur hy adaḥ “O Nārada, best of the transcendentalists, the forms of the body cannot manifest as long as these created parts, namely the elements, senses, mind and modes of nature, are not assembled. Thus when all these became assembled by the force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.” ( Bhāg. 2.5.32-33)
"But the prana and jiva are well known as the maintainers of the universe, not me." This verse answers that. Prana and other items (pranadi) is mentioned because prana consists of many subcategories. "Not only are prana and jiva famous as the maintainers of the universe, but they are also famous as the creators (visva srjam). But their energy is from the Supreme Lord (parsya) because they are dependent in nature, just as the arrows power to pierce an object is actually the power of the person firing the arrow." "But the prana and jiva depend upon their presiding deities, so why should one conclude that they are dependent on the Lord?" "Certainly (vai) there is similarity of the presiding deities with prana and jiva. As the prana and jiva (action and knowledge gathering senses) are material, so the presiding deities are also material. Therefore all these energies are under the Supreme Lord, because he is composed of consciousness. The prana and jiva as well as the presiding deities are material, and dull material is known to be dependent on consciousness." "But if prana and jiva do not have any power of their own, then how is it that they produce action?" "The action is just the movement of prana and buddhi, the movement of the action and knowledge senses, but does not indicate that they have inherent power, just as the arrow moves not by its own power but by the power of the bowman."
The powers of the creators of universes (Brahmā) and their prāṇas and five gross elements are powers of the Lord since they are dependent, because of difference of the two. Because of the Lord’s mercy they can complete their tasks. By his will they gain all of their powers, such as their prāṇa.
A puppet show: every gesture of every puppet is the puppeteer's gesture, but the strings are real and the puppets are real too. Bhagavān is acintya-bhedābheda — the energies move because He moves, distinct from Him as the puppet is from the hand, non-distinct from Him as the gesture is from the will.
My note
Source: vedabase.io