B.G 10.41

यद्यद् विभूतिमत् सत्त्वं श्रीमदूर्जितमेव वा। तत्तदेवावगच्छ त्वं मम तेजोंऽशसम्भवम् ॥४१॥

yad-yad vibhūtimat sattvaṁ śrīmat-ūrjitam-eva vā. tat-tad-eva avagaccha tvaṁ mama tejo-aṁśa-sambhavam ॥41॥

[यद्यद् (yad-yad) - whatever; विभूतिमत् (vibhūtimat) - endowed with opulence or glory; सत्त्वं (sattvaṁ) - being or entity; श्रीमद् (śrīmat) - possessing beauty or wealth; ऊर्जितम् (ūrjitam) - powerful; एव (eva) - indeed; वा (vā) - or; तत्तत् (tat-tat) - all that; एव (eva) - indeed; अवगच्छ (avagaccha) - understand; त्वं (tvaṁ) - you; मम (mama) - of mine; तेजः-अंश-सम्भवम् (tejaḥ-aṁśa-sambhavam) - born of a portion of my splendor.]

Whatever being is endowed with glory, beauty, or power — know that to be born of a portion of my splendor.

Gīta Bhāshya 10.41

Lord Viṣṇu and others (Kṛṣṇa, Vyāsa, Paraśurāma, Rāma, Kapila, Yajña, Varāha) are verily His true forms. They must be differentiated from the rest, which are only endowed with a portion of His splendor.

यद्यद्विभूतिमदिति विस्तरः। विष्ण्वादीनि तत् स्वरूपाण्येव। अन्यानि तु तेजोंशयुक्तानि। तथा च पैङ्गिखिलेषु-

yad-yad-vibhūtimat-iti vistaraḥ. viṣṇu-ādīni tat svarūpāṇi eva. anyāni tu tejas-aṁśa-yuktāni. tathā ca paiṅgi-khileṣu-

[यद्यद्विभूतिमत् (yad-yad-vibhūtimat) - whatever possesses glory; इति (iti) - thus; विस्तरः (vistaraḥ) - elaboration; विष्ण्वादीनि (viṣṇu-ādīni) - Viṣṇu and others; तत् (tat) - those; स्वरूपाणि (svarūpāṇi) - true forms; एव (eva) - alone; अन्यानि (anyāni) - others; तु (tu) - however; तेजः-अंश-युक्तानि (tejaḥ-aṁśa-yuktāni) - endowed with a portion of divine splendor; तथा (tathā) - likewise; च (ca) - and; पैङ्गिखिलेषु (paiṅgi-khileṣu) - in the supplementary texts of the Paiṅgya branch.]

This is the elaboration of 'whatever is possessed of glory'. Viṣṇu and others are verily His true forms. The rest are only endowed with a portion of His splendor. So it is stated in the supplementary texts of the Paiṅgya tradition:

"विशेषका रुद्रवैन्येन्द्रदेवा राजन्याद्या अंशयुतान्यजीवाः। कृष्णव्यासौ रामकृष्णौ च रामः कपिलयज्ञप्रमुखाः स्वयं सः॥"

"viśeṣakā rudra-vainya-indra-devā rājan-ya-ādyā aṁśa-yutāni jīvāḥ. kṛṣṇa-vyāsau rāma-kṛṣṇau ca rāmaḥ kapila-yajña-pramukhāḥ svayam saḥ"

[विशेषकाः (viśeṣakāḥ) - eminent beings; रुद्र-वैन्य-इन्द्र-देवाः (rudra-vainya-indra-devāḥ) - Rudra, Vainya, Indra, and other gods; राजन्याद्याः (rājanya-ādyāḥ) - royal and other classes; अंशयुतानि (aṁśa-yutāni) - endowed with partial aspect; जीवाः (jīvāḥ) - individual souls; कृष्णव्यासौ (kṛṣṇa-vyāsau) - Kṛṣṇa and Vyāsa; रामकृष्णौ च (rāma-kṛṣṇau ca) - and Rāma and Kṛṣṇa; रामः (rāmaḥ) - Rāma (of Paraśurāma fame); कपिल-यज्ञ-प्रमुखाः (kapila-yajña-pramukhāḥ) - Kapila, Yajña and others; स्वयं सः (svayam saḥ) - He Himself (the Supreme).]

"Rudra, Vainya, Indra, and other special gods, including royal personages, are individual beings with partial aspects of the divine. Kṛṣṇa, Vyāsa, Rāma, Kapila, Yajña and others — He Himself has manifested as these."

इति।

iti.

[इति (iti) - thus.]

- stated thus.

"स एवैको भार्गवदाशरथिकृष्णाद्यास्तु अंशयुतान्यजीवाः।"

"sa eva ekaḥ bhārgava-dāśarathi-kṛṣṇa-ādyāḥ tu aṁśa-yutāni jīvāḥ"

[सः एव (saḥ eva) - He alone; एकः (ekaḥ) - is one; भार्गव-दाशरथि-कृष्ण-आद्याः (bhārgava-dāśarathi-kṛṣṇa-ādyāḥ) - Paraśurāma, Rāma (son of Daśaratha), Kṛṣṇa and others; तु (tu) - however; अंशयुतानि (aṁśa-yutāni) - endowed with partial aspects; जीवाः (jīvāḥ) - are individual souls.]

""He alone is Paraśurāma, Rāma, and Kṛṣṇa; others are individual souls bearing only a portion of His aspect."

इति गौतमखिलेषु।

iti gautama-khileṣu.

[इति (iti) - thus; गौतमखिलेषु (gautama-khileṣu) - in the supplementary texts of the Gautama tradition.]

- stated thus in the supplementary Gautama testimonial.

"ऋषयो मनवो देवा मनुपुत्रा महौजसः। कलाः सर्वे हरेरेव सप्रजापतयः स्मृऽताः। एते स्वांशकलाः पुंसः कृष्णस्तु भगवान् स्वयम्॥"

"ṛṣayaḥ manavaḥ devā manu-putrā mahat-ojaḥ. kalāḥ sarve hareḥ eva sa-prajāpatayaḥ smṛtāḥ. ete sva-aṁśa-kalāḥ puṁsaḥ kṛṣṇaḥ tu bhagavān svayam"

[ऋषयः (ṛṣayaḥ) - the sages; मनवः (manavaḥ) - the progenitors (Manus); देवाः (devāḥ) - the gods; मनुपुत्राः (manu-putrāḥ) - sons of Manus; महत्-ओजसः (mahat-ojaḥ) - of great energy; कलाः (kalāḥ) - partial manifestations; सर्वे (sarve) - all; हरेः (hareḥ) - of Hari; एव (eva) - indeed; स-प्रजापतयः (sa-prajāpatayaḥ) - including the Prajāpatis; स्मृताः (smṛtāḥ) - are remembered; एते (ete) - these; स्व-अंश-कलाः (sva-aṁśa-kalāḥ) - own partial and fragmentary manifestations; पुंसः (puṁsaḥ) - of the Supreme Person; कृष्णः (kṛṣṇaḥ) - Kṛṣṇa; तु (tu) - but; भगवान् (bhagavān) - the Lord; स्वयम् (svayam) - Himself.]

"The sages, Manus, gods, sons of Manus, those of great power, all the partial manifestations of Hari including the Prajāpatis—these are known as His own parts and fragmentary portions. But Kṛṣṇa alone is the Supreme Lord Himself."

इति च भागवते ऋष्यादीन् अंशयुतत्वेन उक्त्वा वराहादीन् स्वरूपत्वेनाह। तु शब्दः एवार्थे। अन्यस्तु विशेषो न कुत्रापि अवगतः।

iti ca bhāgavate ṛṣy-ādīn aṁśa-yutatvena uktvā varāha-ādīn svarūpatvena āha. tu śabdaḥ eva-arthe. anyas-tu viśeṣaḥ na kutrāpi avagataḥ.

[इति च (iti ca) - thus also; भागवते (bhāgavate) - in the Bhāgavata; ऋष्यादीन् (ṛṣy-ādīn) - sages and others; अंशयुतत्वेन (aṁśa-yutatvena) - as possessing partial aspects; उक्त्वा (uktvā) - having stated; वराहादीन् (varāha-ādīn) - Varāha and others; स्वरूपत्वेन (svarūpatvena) - as true forms; आह (āha) - declares; तु (tu) - however; शब्दः (śabdaḥ) - the word; एवार्थे (eva-arthe) - in the sense of exclusivity; अन्यः तु (anyaḥ tu) - any other; विशेषः (viśeṣaḥ) - distinction; न (na) - not; कुत्रापि (kutrāpi) - anywhere; अवगतः (avagataḥ) - is perceived.]

Thus, the Bhāgavata describes sages and others as partial manifestations, and Varāha and others as true forms. The word 'tu' (but) denotes exclusivity. No other special distinction is discerned anywhere.

अंशत्वं तत्राप्यवगतम्-

aṁśatvaṁ tatra-api avagatam-

[अंशत्वं (aṁśatvam) - partial manifestation; तत्र अपि (tatra api) - even there; अवगतम् (avagatam) - is understood.]

The state of being a partial manifestation is to be understood in that context:

"उद्बबर्हात्मनः केशौ"

"udbabarha ātmanaḥ keśau"

[उद्बबर्ह (udbabarha) - He caused to appear; आत्मनः (ātmanaḥ) - from Himself; केशौ (keśau) - the two hairs.]

"He caused two hairs to appear from Himself."

इति।

iti.

[इति (iti) - thus.]

- stated thus.

मृडयन्ति इति च बहुवचनं चायुक्तम्। न ह्यन्तरान्यदुक्त्वा पूर्वं अपरामृश्य तत्क्रिया उच्यमाना दृष्टा कुत्रचित् ॥४१॥

mṛḍayanti iti ca bahuvacanaṁ ca ayuktam. na hi antara-anyat uktvā pūrvaṁ aparāmṛśya tat-kriyā ucyamānā dṛṣṭā kutracit ॥41॥

[मृडयन्ति (mṛḍayanti) - they bless; इति च (iti ca) - and this; बहुवचनं (bahuvacanaṁ) - plural form; च (ca) - and; अयुक्तम् (ayuktam) - inappropriate; न हि (na hi) - for not; अन्तर-अन्यत् (antara-anyat) - anything else in between; उक्त्वा (uktvā) - having stated; पूर्वं (pūrvam) - earlier; अपरामृश्य (aparāmṛśya) - without reference to; तत्क्रिया (tat-kriyā) - that action; उच्यमाना (ucyamānā) - being stated; दृष्टा (dṛṣṭā) - is seen; कुत्रचित् (kutracit) - anywhere.]

Moreover, the plural expression “they bless” is inappropriate, for no such usage is found where, without first mentioning others in between, an action is attributed to them collectively.