How is this? Bhava means that from which things arise, and thus it means cause. The cause of all moving and non moving beings is pradhana (artha). Bhava artha means the form of that cause. Pradhana’s cause (tasya) is Krsna. Therefore what thing besides Krsna can be described? Bhavartha can also mean the atma which is the cause of the senses. The cause of the soul is Krsna. What is the use of anything else? Only he is worthy of service.

Actual existence (bhāvārthaḥ) of all things material or spiritual is situated the shelter of all existence, such as the material and efficient cause (bhavati). Kṛṣṇa, possessing all śaktis, is that cause. Brahmā realized this. adyaiva tvad ṛte ’sya kiṁ mama na te māyātvam ādarśitam: Today, apart from you, the calves and cowherd boys and four-armed forms you manifested, all that I saw of the material realm and the beings worshipping you were nothing but your māyā. (SB 10.14.18) Please define what object is separate from him, since he is the cause of all things. Since he is the root of everything, and was the cause of the appearance of all the boys and calves, he was naturally the shelter of prema in those forms. He would be the object of love for the people of Vraja even more. “How can the son of Yaśodā particularly be called the soul of everyone? If he is said to be the form of Bhagavān then there are many other forms.” As was stated in the previous verse, all the forms—the fixed forms like the thousand-headed Viṣṇu and the movable forms like the avatāras--are within Kṛṣṇa. (He is the cause of everything. Nothing exists without him.) There is another meaning. Among all objects, the truthful (bhāva) goal (artha) is the conclusion. That goal is prema, whose cause is Bhagavān Kṛṣṇa. What object can exist without him, without the form of full prema, devoid of all bad qualities? As previously the shelter of natural prema is established.

Why is this? Because he is present in everything as the supreme cause. Or why do you say that he is the soul of all beings? Is it because there is no difference between him and all beings, being the same form? The previous verse begins the answer. For those who do not know (ajānatām) the truth about Kṛṣṇa, everything is his form. For those who know the truth however, he appears as different. Why? As the final cause he is different from the effect. That is shown in the present verse. He is the cause of all things. Or as a result of proper knowledge, bhakti to the Lord’s deity forms is the highest result. Kṛṣṇa is in the deity form (sthāsnu) and in the devotee or moving forms like śālagrāma (cariṣṇu). (last verse). This is the location of the Lord. That is Kṛṣṇa. For those who know, things other than the Lord (anyat) in this world (iha) are not substantial (vastu), but Kṛṣṇa being the form of bhagavān is substantial. The present verse then explains how the Lord is the highest object. The meaning is the same as above. Or among all objects, prema (bhāva) is situated as the substantial object (arthaḥ). By deliberation, it is situated as the essence since that is the goal for everyone. For that prema (tasyāpi), the Lord full of all powers, Kṛṣṇa is situated as the substantial object since by prema Kṛṣṇa is achieved. Or Kṛṣṇa the son of Nandais situated as the substantial object, the supreme Lord, for Nārāyaṇa (tasya). By his manifestation of unlimited qualities he is superior to Nārāyaṇa. Vastu means the supreme result. Kṛṣṇa is the final result. Other than that (atat) what is there? One should say (rūpyatām). But there is nothing.