Whatever being, whatever thing, in the world is possessed of glory, joined with glory, fortunate, or vigorous: 'śrī' is fortune, joined with that, or attended with vigour; understand, know, that very thing to have arisen from a portion of My splendour, the splendour of Me the Lord. A portion, a single part, of the splendour is its arising; understand that it is so.

Whatever brood of beings is possessed of glory, endowed with what is to be ruled, possessed of fortune, possessed of beauty, rich in wealth and grain, or vigorous, given to undertakings of an auspicious kind, understand that, this and that, to be sprung from a portion of My splendour. Splendour (tejas) is the power of overcoming others; the meaning is that it is sprung from one region of the governing-power of Me, of unthinkable power.

'Whatever is possessed of glory' is the spreading-out. Vishnu and the rest are His very own forms; the others are joined with a portion of His splendour. So the Paingi supplementary hymns say, 'the distinguishing ones, the gods Rudra, the son of Vena, Indra, and the rulers and the rest, are individual living beings joined with a portion; but Krishna and Vyasa, Rama and Krishna, and Rama, Kapila, the sacrifice and the foremost, are He Himself'. And the Gautama supplementary hymns say, 'He alone is the one, while Bhargava, the son of Dasharatha, Krishna and the rest are individual living beings joined with a portion'. The Bhagavata says, 'the seers, the Manus, the gods, the mighty sons of the Manus, are all reckoned to be portions of Hari, together with the Prajapatis; these are portions and fractions of the Person, but Krishna is the Lord Himself' (Bhagavata 1.3.27-28); having spoken of the seers and the rest as joined with a portion, it speaks of the boar and the rest as His own forms. The word 'but' (tu) is in the sense of 'indeed'. No other distinction is anywhere made out, and even there a portion-hood is made out, as in 'He drew out two hairs of His own'. And the plural in 'they gladden' is not apt; for nowhere is it seen that, after stating one thing in between, an action is spoken of a prior thing without referring back to it.