The truth indicated in this verse [text 30] is the essence of Śrīmad- Bhāgavatam. This conclusion, through synonyms, applies everywhere.(59) Not knowing that Brahman, Paramātmā and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways. (60) Because Nārāyaṇa has four hands whereas Kṛṣṇa looks just like a man, they say that Nārāyaṇa is the original God whereas Kṛṣṇa is but an incarnation. (61) In this way their arguments appear in various forms, but the poetry of the Bhāgavatam expertly refutes them all. (62)
“Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, the localized Paramātmā and the Personality of Godhead.” (63) My dear brothers, kindly listen to the explanation of this verse and consider its meaning: the one original entity is known in His three different features. (64) Lord Kṛṣṇa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features-as Brahman, Paramātmā and Bhagavān. (65) The import of this verse has stopped you from arguing. Now listen to another verse of Śrīmad- Bhāgavatam. (66)
“All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa- avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.” (67) The Bhāgavatam describes the symptoms and deeds of the incarnations in general and counts Śrī Kṛṣṇa among them. (68) This made Sūta Gosvāmī greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms. (69) All the incarnations of Godhead are plenary portions or parts of the plenary portions of the puruṣa- avatāras, but the primeval Lord is Śrī Kṛṣṇa. He is the Supreme Personality of Godhead, the fountainhead of all incarnations. (70) An opponent may say, “This is your interpretation, but actually the Supreme Lord is Nārāyaṇa, who is in the transcendental realm. (71) “He [Nārāyaṇa] incarnates as Lord Kṛṣṇa. This is the meaning of the verse as I see it. There is no need for further consideration.” (72)
To such a misguided interpreter we may reply, “Why should you suggest such fallacious logic? An interpretation is never accepted as evidence if it opposes the principles of scripture. (73) “‘One should not state a predicate before its subject, for it cannot thus stand without proper support.’ (74) “If I do not state a subject, I do not state a predicate. First I speak the former and then I speak the latter. (75) “The predicate of a sentence is what is unknown to the reader, whereas the subject is what is known to him. (76) For example, we may say, ‘This vipra is a greatly learned man.’ In this sentence, the vipra is the subject, and the predicate is his erudition. (77) “The man’s being a vipra is known, but his erudition is unknown. Therefore the person is identified first and his erudition later. (78)
“In the same way, all these incarnations were known, but whose incarnations they are was unknown. (79) “First the word ‘ete’ [‘these’] establishes the subject [the incarnations]. Then ‘plenary portions of the puruṣa- avatāras’ follows as the predicate. (80) “In the same way, when Kṛṣṇa was first counted among the incarnations, specific knowledge about Him was still unknown. (81) “Therefore first the word ‘kṛṣṇa’ appears as the subject, followed by the predicate, describing Him as the original Personality of Godhead. (82) “This establishes that Śrī Kṛṣṇa is the original Personality of Godhead. The original Personality of Godhead is therefore necessarily Kṛṣṇa. (83) “Had Kṛṣṇa been the plenary portion and Nārāyaṇa the primeval Lord, the statement of Sūta Gosvāmī would have been reversed. (84) “Thus he would have said, ‘Nārāyaṇa, the source of all incarnations, is the original Personality of Godhead. He has appeared as Śrī Kṛṣṇa.’ (85)
“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages. (86) “You say something contradictory and become angry when this is pointed out. Your explanation has the defect of a misplaced object. This is an unconsidered adjustment. (87) “Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated svayaṁ bhagavān, or the primeval Lord. (88) “When from one candle many others are lit, I consider that one the original. (89) “Kṛṣṇa, in the same way, is the cause of all causes and all incarnations. Please hear another verse to defeat all misinterpretations. (90)
“‘Here [in Śrīmad- Bhāgavatam] ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahmā, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity, (6) prescribed duties for law- abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others. To distinguish this ultimate shelter from the other nine subjects, the mahājanas have described these nine, directly or indirectly, through prayers or direct explanations.’ (91-92)
“To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter. (93) “The Personality of Godhead Śrī Kṛṣṇa is the shelter and abode of everything. All the universes rest in His body. (94) “‘The Tenth Canto of Śrīmad- Bhāgavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.’ (95) “One who knows the real feature of Śrī Kṛṣṇa and His three different energies cannot remain ignorant about Him. (96)
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