paurvāparyam ato 'mīṣāḿ
prasańkhyānam abhīpsatām
yathā viviktaḿ yad-vaktraḿ
gṛhṇīmo yukti-sambhavāt
paurva -- considering causal elements to include their manifest products; aparyam -- or assuming elements to include their subtle causes; atah -- therefore; amisham -- of these thinkers; prasankhyanam -- the counting; abhipsatam -- who are intending; yatha -- how; viviktam -- ascertained; yat-vaktram -- from whose mouth; grihnimah -- We accept it; yukti -- of reason; sambhavat -- because of the possibility.
Therefore, no matter which of these thinkers is speaking, and regardless of whether in their calculations they include material elements within their previous subtle causes or else within their subsequent manifest products, I accept their conclusions as authoritative, because a logical explanation can always be given for each of the different theories.
Although innumerable philosophers may rationally describe the material creation from different points of view, one cannot perfect one's knowledge without Krishna consciousness. An intellectual person should therefore not be falsely proud simply because he has ascertained a particular truth within the material world. The Lord here states that one who follows the Vedic way of analysis will undoubtedly have many insights concerning the material creation. Ultimately, however, one must become a devotee of the Supreme Lord and perfect one's knowledge in Krishna consciousness.
