Śrīmad-Bhāgavatam 10.66.5
Blended reading (Sanskrit + English inline)
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ekaḥ eva
—
the only one
ekaḥ (one) + eva (alone). Pauṇḍraka uses the language of strict monotheism — 'I alone' — but applied to himself. Gauḍīyas note that the form of his claim mirrors the truth (Kṛṣṇa IS the one Lord) while the content inverts it; this is the structural shape of every false-guru claim ever made.
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anukampā
—
of showing mercy
From anu-√kamp (to tremble in sympathy with). The merciful descent of Bhagavān. Pauṇḍraka steals even this word — claiming he descended out of compassion for the living beings. The chapter will show, by his end, what his 'mercy' was worth.
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mithyā-abhidhām
—
false designation
Compound: mithyā (false) + abhidhā (designation, name). The accusation Pauṇḍraka throws is exactly the accusation that lands on him. Gauḍīyas note the perfect mirror of the imitator's psychology — what he is, he projects.
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tyaja
—
give up
Imperative of √tyaj (to abandon). The same verb Kṛṣṇa Himself uses to Arjuna in BG 18.66 (sarva-dharmān parityajya). A counterfeit speaker reaches for the most authoritative verb, and the misuse is what indicts him.
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avatīrṇaḥ
—
descended to this world
From ava-√tṝ. Repeated from verse 2 — Pauṇḍraka cannot stop using the word, the way a forger keeps adding flourishes to a signature. The repetition is the diagnosis.
Inspired by Goddess Sarasvatī, Śrīla Viśvanātha Cakravartī gives the real import of these two verses: “I am not Vāsudeva incarnate, but rather You alone, and no one else, are Vāsudeva. Since You have descended to show mercy to the living beings, please make me give up my false designation, which is like that of an oyster claiming to be silver.” The Supreme Lord will certainly comply with this request.
You allow the false weapons which I have adopted out of foolishness. Not having fought with me, you permit it. You have done wrong in not taking them away from me. Make me give up those weapons. Come and give me liberation. If you are the protector from material existence (saranam), being the deliverer of liberation for even demons like me, the fight with me, and give me liberation.
I am the only Vāsudeva and have appeared to give mercy to all beings. There is no other Vāsudeva since there is only one Supreme Lord. Therefore give up the false name of Vāsudeva since the derivation of the word means he who lives in all beings. The meaning “son of Vasudeva” is a conventional usage only. Since I give mercy to all beings, it was not proper that you acted unfavorably to me by killing kings and their armies. Or, give up the designation of showing mercy to all beings. Otherwise, in the fight between us, there will be affliction of all beings or of the people of Dvārakā.
A man stands at the foot of the noonday sun, holds up a lantern, and orders the sun to set because his lantern is now the only light. Pauṇḍraka through his envoy commands Kṛṣṇa to give up His name — as though the sun had borrowed its light from the lantern.
Ajāmila in SB 6.1–3 calls his son Nārāyaṇa and, dying, cries the boy's name — and by that mercy the Viṣṇudūtas come and bind the Yamadūtas. The point Gauḍīyas extract is that the name is not Pauṇḍraka's to discard or Kṛṣṇa's to surrender: the name has its own potency, indistinguishable from the Named, and rescues even those who use it half-knowingly.
Pauṇḍraka demands that Kṛṣṇa renounce the name 'Vāsudeva.' But the name is non-different from Kṛṣṇa (nāmnām akāri bahudhā nija-sarva-śaktiḥ). To ask Kṛṣṇa to drop His name is to ask the sun to extinguish its rays.
My note
Source: vedabase.io