The Vṛishṇi lineage descends from King Yayāti and Queen Devayānī from which Vāsudeva is the sixth generation of descendants.

Lord Krishna's vibhūti or divine, transcendental opulence cannot be referring to Himself as the son of Vāsudeva because He is describing His vibhūti.

The only other son of Vāsudeva is Balarāma who is Lord Krishna's first expansion and manifests every incarnation including Vishnu. So Balarāma is the vibhūti referred to here.

Of sages or those who have realised the ultimate truth His vibhūti is Vedavyāsa. Kavayah are those seers who are omniscient.

“आच्छचदायति सर्वे, वासयति स वसति च सर्वत्र, इति वासुः | देव शब्दार्थ उक्तः पुरस्तात् || छदयामि जगत् सर्वे भूत्वा सूर्यं इवांशुभिः | सर्वभूताधिवासश्च वासुदेवस्ततो ह्यहम् || इति मोक्षधर्मे | विशिष्टः सर्वस्मादा समन्तात् स एव इति व्यासः | तथाचाऽग्नेयीशाखायाम् - स व्यासो वीति तमप् वै वि सोऽधस्तात् स उत्तरतः स पश्चात् स पूर्वस्मात् स दक्षिणतः स उत्तरतः इति || इति | यच्च किञ्चिज्जगत् सर्वे दृश्यते श्रूयतेऽपि वा | अन्तर्वहिश्च तत् सर्वे व्याप्य नारायणः स्थितः || इति ||” - Envelops all, the goal of all, abides in all, therefore वासुः. The meaning of the word देव has been explained earlier. Enveloping the entire world, I illuminate like the rays of the Sun. Being indweller in all the creatures, I am वासुदेव.

“Being especially in all the things as the best, he is Vyasa”, thus in Moksha Dharma text. “He is Vyasa, वीति means the best. He is above, below, in the west as well as in the east, in the south and in the north as well”, thus, in Agniveshya section. “Whatever we see or hear in the world, internally and externally, enveloping on all quarters Narayan is established” thus also having been clarified.

36 “Of deceivers I am the Gamble of the Throw. The Glory of the glorious I am. I am, of the Sattva-possessing stalwarts, their Success, their Perseverance, as also their Sāttvic nature.

37 “Of the Vṛṣṇis I am Vāsudeva, of the Pandavas, Dhananjaya (Arjuna); of the Sages likewise I am Vyāsa, of Seers the Seer Uśanas. (284) I am the Gamble of the throw, amongst the deceitful arts that beguile men. Thus it is that a victim of a highway robbery by gambling cannot be saved. I am in sooth the Splendour ( तेज ) of the luminaries. I am also the Success in all undertakings. The endeavour in all acts that moves in the path of righteousness is indeed my manifestation”, said the Supreme Lord of all Gods. “I am the righteousness in the righteous, also the most prosperous among the Yadavas; coming into the world for Vasudeva and Devaki, and then being removed to Gokula to take the place of the daughter of Yashodā, I sucked in (milk of) Pūtanā to her death: and even while childhood’s bud was half-blown, cleared the whole earth of Daityas (demons) and measured power with the great might of Indra by lifting on the palm of my hand the mountain Govardhana. I pulled out cobra Kāliā that was the thorn in the bosom of the river Yamunā, and preserved the entire Gokula unscathed in burning flames; and out-juggling the plunder of calves and kine by replacing them, outwitted the very creator and sent him off. And who, at the very dawn of his childhood, crushed out for mere sport, formidable foes and invulnerable enemies like Kamsa? Why wax tedious over all this? You have seen and heard all about this. That Krishna in all the Yadavas is My divine manifestation. I am the Arjuna amongst you Pāndavas, born of the lunar race (चंद्रवंशी) and therefore it is that our love knows naught of a break or a breach. Feigning to be ascetic, you did indeed steal away my sister; yet doubts as to thy virtue never touched my mind, we both being one and the same soul in two bodies. I am Vyāsa amongst Great Sages,” said the King of Yādavās “and Sage Ushanāchārya the most courageous amongst the wisest of men.”

'Vṛṣṇinām vāsudevo'smi'—Here, there is no reference to Lord Kṛṣṇa, as an incarnation, but as the best member of the Vṛṣṇi clan. All the divine glories in this chapter, have been described from the worldly view-point. In fact they are all manifestations of, the Lord.

'Pāṇḍavānām dhanañjayaḥ'—Whatever distinction Arjuna, the Lord's dear friend possesses, is the Lord's. So the Lord declares him to be His very self.

'Munīnāmapyāham vyāsaḥ'—It was sage Vyāsa, who compiled the Vedas, and divided them into four parts. The Mahābhārata, the eighteen celebrated Purāṇas and other scriptures were written by him. He is known, as the guide to modern authors. Any new treatise is said to be a polluted one. It means, it contains some portion which has already been included, in Vedavyāsa's works. Being the most important of all sages, he has been declared by the Lord as, His divine glory. So a striver, should think of the Lord because all this distinction in him, is the Lord's.

'Kavināmuśanā kaviḥ'—The term 'Kavi', stands for the learned men who know the scriptural principles well. Śukrācārya, was the foremost of the learned. He was an expert, in the science of reviving the dead. He is known for his science of ethics. Because, of his virtues and learning, he has been declared to be the very self, of the Lord.

Whatever distinction a striver, comes across should be regarded as the imperishable Lord's, not of the perishable world.

छळितयां विंदाणा- । माजीं जूं तें मी विचक्षणा । म्हणोनि चोहटां चोरी परी कवणा । निवारूं न ये ॥ २८४ ॥

अगा अशेषांही तेजसां- । आंत तेज तें मी भरंवसा । विजयो मी कार्योद्देशां । सकळांमाजीं ॥ २८५ ॥

जेणें चोखाळत दिसे न्याय । तो व्यवसायांत व्यवसाय । माझें स्वरूप हें राय । सुरांचा म्हणे ॥ २८६ ॥

सत्त्वाथिलियांआंतु । सत्त्व मी म्हणे अनंतु । यादवांमाजीं श्रीमंतु । तोचि तो मी ॥ २८७ ॥

जो देवकी-वसुदेवास्तव जाहला । कुमारीसाठीं गोकुळीं गेला । तो मी प्राणासकट पियाला । पूतनेतें ॥ २८८ ॥

नुघडतां बाळपणाची फुली । जेणें मियां अदानवीं सृष्टि केली । करीं गिरि धरूनि उमाणिली । महेंद्रमहिमा ॥ २८९ ॥

कालिंदीचें हृदयशल्य फेडिलें । जेणें मियां जळत गोकुळ राखिलें । वासरुवांसाठीं लाविलें । विरंचीस पिसें ॥ २९० ॥

प्रथमदशेचिये पहांटे- । माजीं कंसा ऐशीं अचाटें । महाधेंडीं अवचटें । लीळाचि नासिलीं ॥ २९१ ॥

हें काय कितीएक सांगावें । तुवांही देखिलें ऐकिलें असे आघवें । तरि यादवांमाजीं जाणावें । हेंचि स्वरूप माझें ॥ २९२ ॥

आणि सोमवंशीं तुम्हां पांडवां- । माजीं अर्जुन तो मी जाणावा । म्हणोनि एकमेकांचिया प्रेमभावा । विघडु न पडे ॥ २९३ ॥

संन्यासी तुवां होऊनि जनीं । चोरूनि नेली माझी भगिनी । तऱ्ही विकल्पु नुपजे मनीं । मी तूं दोन्ही स्वरूप एक ॥ २९४ ॥

मुनीआंत व्यासदेवो । तो मी म्हणे यादवरावो । कवीश्वरांमाजीं धैर्या ठावो । उशनाचार्य तो मी ॥ २९५ ॥

(10.284ः) हे विद्वान्! छल करनेहारों में कुशल जो घृत है वह भी मैं इस लिए यद्यपि वह खुली हुई चोरी है तथापि उसका निवारण न करना चाहिए।

(10.285) सम्पूर्ण तेजस्वी पदार्थों में जो तेज है वह मैं हूँ, और सम्पूर्ण कर्मफलों में मैं विजय हूँ।

(10.286) देवों के राजा श्रीकृष्ण ने कहा कि व्यापारों में वह व्यापार मैं हूँ जिससे न्याय निर्मल दिखाई दे।

(10.287) सात्विक लोगों में मैं सत्त्व हूँ। यादवों में जो श्रीमन्त है वह मैं हूँ।

(10.288) जो देवकी और वसुदेव से उत्पन्न हुआ, जो गोपियों के हेतु गोकुल में गया सो मैं हूँ; जिसने पूतना का स्तनपान कर उसके प्राण हर लिये; (10.289) बाल्यावस्था की कली न खुली थी तभी जिसने पृथ्वी दैत्यरहित कर डाली और हाथ में पर्वत धारण कर इन्द्र की महिमा की माप कर डाली;

(10.290) जिसने कालिन्दी के हृदय में सलने-वाला दुःख मिटा दिया; जिसने जलते हुए गोकुल की रक्षा की और बछड़ों के विषय में ब्रह्मा को पागल बना दिया;

(10.291) जिसने बाल्यावस्था के प्रथम भाग में ही कंस जैसे बड़े बड़े महापुरुषों का तत्काल सहज ही नाश कर दिया —

(10.292) ये बातें कहाँ तक वर्णन करें, तुमने भी ये सब सुनी हैं — तात्पर्य यह कि यादवों में ऐसा मेरा यही स्वरूप है।

(10.293) सोमवंशी पाण्डवों में मुझे अर्जुन जानो। इसलिए हमारे पारस्परिक प्रेम में त्रुटि नहीं होती।

(10.294) तुम संन्यासी का भेष धर कर हमारी भगिनी का चुरा कर ले गये तथापि हमारे मन में भेद उत्पन्न नहीं हुआ। तुम और हम दोनों एकरूप हैं।

(10.295) यादवों के राजा श्रीकृष्ण ने और भी कहा कि मुनियों में मैं व्यासदेव हूँ और कवीश्वरों में जो धैर्य का आश्रयस्थान शुक्राचार्य है वह मैं हूँ।

‘वृष्णीनां वासुदेवोऽस्मि’—यहाँ भगवान श्रीकृष्णके अवतारका वर्णन नहीं है, प्रत्युत वृष्णिवंशियोंमें अपनी जो विशेषता है, उस विशेषताको लेकर भगवानने अपना विभूतिरूपसे वर्णन किया है।

यहाँ भगवानका अपनेको विभूतिरूपसे कहना तो संसारकी दृष्टिसे है, स्वरूपकी दृष्टिसे तो वे साक्षात् भगवान ही हैं। इस अध्यायमें जितनी विभूतियाँ आयी हैं, वे सब संसारकी दृष्टिसे ही हैं। तत्त्वतः तो वे परमात्मस्वरूप ही हैं।

‘पाण्डवानां धनञ्जयः’—पाण्डवोंमें अर्जुनकी जो विशेषता है, वह विशेषता भगवानकी ही है। इसलिये भगवानने अर्जुनको अपनी विभूति बताया है।

‘मुनीनामप्यहं व्यासः’—वेदका चार भागोंमें विभाग, पुराण, उपपुराण, महाभारत आदि जो कुछ संस्कृत वाङ्मय है, वह सब-का-सब व्यासजीकी कृपाका ही फल है। आज भी कोई नयी रचना करता है तो उसे भी व्यासजीका

ही उच्छिष्ट माना जाता है। कहा भी है—‘व्यासोच्छिष्टं जगत्सर्वम्’। इस तरह सब मुनियोंमें व्यासजी मुख्य हैं। इसलिये भगवानने व्यासजीको अपनी विभूति बताया है। तात्पर्य है कि व्यासजीमें विशेषता दीखते ही भगवानकी याद आनी चाहिये कि यह सब विशेषता भगवानकी है और भगवानसे ही आयी है।

‘कवीनामुशना कविः’—शास्त्रीय सिद्धान्तोंको ठीक तरहसे जाननेवाले जितने भी पण्डित हैं, वे सभी ‘कवि’ कहलाते हैं। उन सब कवियोंमें शुक्राचार्यजी मुख्य हैं। शुक्राचार्यजी संजीवनी विद्याके ज्ञाता हैं। इनकी शुक्रनीति प्रसिद्ध है। इस प्रकार अनेक गुणोंके कारण भगवानने इन्हें अपनी विभूति बताया है।

इन विभूतियोंकी महत्ता देखकर कहीं भी बुद्धि अटके, तो उस महत्ताको भगवानकी ही माननी चाहिये; क्योंकि वह महत्ता एक क्षण भी स्थायीरूपसे न टिकनेवाले संसारकी नहीं हो सकती।