Devanagari
तस्मान्न सन्त्यमी भावा यर्हि त्वयि विकल्पिता: ।
त्वं चामीषु विकारेषु ह्यन्यदाव्यावहारिक: ॥ १४ ॥
Verse text
tasmān na santy amī bhāvā
yarhi tvayi vikalpitāḥ
tvaṁ cāmīṣu vikāreṣu
hy anyadāvyāvahārikaḥ
Synonyms
tasmāt
—
therefore
;
na
—
not
;
santi
—
exist
;
amī
—
these
;
bhāvāḥ
—
entities
;
yarhi
—
when
;
tvayi
—
within You
;
vikalpitāḥ
—
arranged
;
tvam
—
You
;
ca
—
also
;
amīṣu
—
within these
;
vikāreṣu
—
products of creation
;
hi
—
indeed
;
anyadā
—
at any other time
;
avyāvahārikaḥ
—
nonmaterial .
Translation
Thus these created entities, transformations of material nature, do not exist except when material nature manifests them within You, at which time You also manifest within them. But aside from such periods of creation, You stand alone as the transcendental reality.
Translation (Visvanatha Cakravarti Thakura)
Thus these created entities, transformations of material nature, do not exist except when material nature manifests them within You, at which time You also manifest within them. But aside from such periods of creation, You stand alone as the transcendental reality.
KB 10.85.14
In the Bhagavad-gītā, this fact is very nicely explained in the Ninth Chapter, wherein the Lord says, “In My impersonal form I am spread all over the material energy; everything is resting in Me, but I am not there.” This very statement is also given by Vasudeva. To say that the Lord is not present everywhere means that He is aloof from everything, although His energy is acting everywhere. This can be understood by a crude example: In a big establishment, the energy, or the organization of the supreme boss, is working in every nook and corner of the business, but that does not mean the original proprietor is present there. Although in every department the presence of the proprietor is felt by the workers, the physical presence of the proprietor in every department is a formality only. Actually his energy is working everywhere. Similarly, the omnipresence of the Supreme Personality of Godhead is felt in the action of His energies. Therefore the philosophy of inconceivable simultaneous oneness with and difference from the Supreme Lord is confirmed everywhere. The Lord is one, but His energies are diverse.
Purport
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.”
Purport (Visvanatha Cakravarti Thakura)
"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."
Purport (Jiva Goswami)
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.
Purport (Sanatana Goswami)
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.