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Śrīmad-Bhāgavatam
[Canto 10, Ch. 2]
declare it boldly that My devotee never perishes.” (Bg. 9.31) From all angles of vision, therefore, in all circumstances, if one fully surrenders unto the Supreme Personality of Godhead, there is no question of one’s struggling for existence. In this connection, the commentary by Śrīpāda Madhvācārya, who quotes from the  Tantra-bhāgavata , is very meaningful:
sac-chadba uttamaṁ brūyād ānandantīti vai vadet yetijñānaṁ samuddiṣṭaṁ pūṃānanda-dṛśis tataḥ
. . .  attṛtvāc ca tadā dānāt satyāttya cocyate vibhuḥ
Explaining the words  satyasya yonim , Śrīla Viśvanātha Cakravarti Thākura says that Kṛṣṇa is the  avatārī , the origin of all incarnations. All incarnations are the Absolute Truth, yet the Supreme Personality of Godhead Kṛṣṇa is the origin of all incarnations.  Dīpārcir eva hi daśān-taram abhyupetya dīpāyate  ( Brahma-saṁhitā  5.46). There may be many lamps, all equal in power, yet there is a first lamp, a second lamp, a third lamp and so on. Similarly, there are many incarnations, who are compared to lamps, but the first lamp, the original Personality of Godhead, is Kṛṣṇa.  Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi .
The demigods must offer worship in obedience to the Supreme Personality of Godhead, but one might argue that since the Supreme Godhead was within the womb of Devakī, He was also coming in a material body. Why then should He be worshiped? Why should one make a distinction between an ordinary living entity and the Supreme Personality of Godhead? These questions are answered in the following verses.
TEXT 27
एकायनोऽसौ द्विफलस्त्रिमूल- श्वतूरसः पञ्चविधः षडात्मा ।