'Yad yad vibhūtam aditi vistaraḥ'—the manifestations such as Viṣṇu and others are their own essential forms; others are endowed with splendour (tejaḥ). And in the Painggī and Khile (portions): particular deities—Rudra, Vainya, Indra, the gods, kings, etc.—are jīvas possessing parts (aṁśa); Krishna and Vyāsa, Rama and Kṛṣṇa, and Rama, Kapila, the foremost of sacrifices, are themselves (sva-yam) indicated. In some lists: 'He alone is Bhārghava, Aśarathi, Kṛṣṇa, etc.; the rest are jīvas possessing parts.' In the lists of Ṛṣis: 'manus are sons of Manu, gods are sons of Manu, of great vigour.' All arts (kalāḥ) are of Hari alone; the Prajāpatis are so remembered. These are the portions and faculties (aṁśa-kalāḥ, chāṁśa-kalāḥ) of persons; Krishna himself is the Supreme Lord. Declaring the ṛṣis and others as aṁśa-bearing, and Varāha and the like as forms of the Lord—'tu' is used in that sense. No other specific distinct meaning is found. The notion of 'partness' (aṁśatva) is also understood: 'from the Self sprang hairs'—the plural is properly used; one does not, after having mentioned something else, look for another; such usage is seen elsewhere.