Śrīmad-Bhāgavatam 10.13.19
Blended reading (Sanskrit + English inline)
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viṣṇu-mayam
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consisting of Viṣṇu, expanded as Viṣṇu
Compound: Viṣṇu + maya (made of). The verse's central theological term. Gauḍīyas distinguish viṣṇu-maya from the Advaitin 'all is Brahman' — the calves and boys are made of Viṣṇu because He is expanding into them, not because they are illusorily identical with Him.
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yāvat śīla-guṇa-abhidhā-ākṛti-vayaḥ
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exactly matching character, qualities, names, forms, and ages
Compound: śīla (character) + guṇa (quality) + abhidhā (name) + ākṛti (shape) + vayas (age). The verse's careful detail: He matches every boy's individuality. Gauḍīyas read this as the proof that bhedābheda is not abstract — each particular is preserved inside the oneness.
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ajaḥ
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the unborn (Kṛṣṇa)
From a- + √jan — 'not born.' Kṛṣṇa is aja, but here the aja becomes a hundred born calves and boys. Gauḍīyas hold this paradox: He is unborn yet enters every womb of Vraja simultaneously.
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giraḥ aṅga-vat
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voices exactly like (theirs)
Phrase: gir (voice) + aṅga-vat (like-body). The detail extends even to vocal timbre. Vraja-līlā is multimedia: not just appearance but sound is reproduced. Yaśodā would have noticed if her son's voice rang wrong.
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sarva-svarūpaḥ
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Himself in all forms
Compound: sarva (all) + svarūpa (own-form). He becomes 'all forms' while remaining 'His own form.' Gauḍīyas read svarūpa here as the technical term — the original eternal form remains, even as it expands.
As stated in the Brahma-saṁhitā (5.33) : advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca Kṛṣṇa, paraṁ brahma, the Supreme Personality of Godhead, is ādyam, the beginning of everything; He is ādi-puruṣam, the ever-youthful original person. He can expand Himself in more forms than one can imagine, yet He does not fall down from His original form as Kṛṣṇa; therefore He is called Acyuta. This is the Supreme Personality of Godhead. Sarvaṁ viṣṇumayaṁ jagat. Sarvaṁ khalv idaṁ brahma . Kṛṣṇa thus proved that He is everything, that He can become everything, but that still He is personally different from everything ( mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ ). This is Kṛṣṇa, who is understood by acintya-bhedābheda-tattva philosophy. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: Kṛṣṇa is always complete, and although He can create millions of universes, all of them full in all opulences, He remains as opulent as ever, without any change ( advaitam ). This is explained by different Vaiṣṇava ācāryas through philosophies such as viśuddhādvaita, viśiṣṭādvaita and dvaitādvaita. Therefore one must learn about Kṛṣṇa from the ācāryas. Ācāryavān puruṣo veda: one who follows the path of the ācāryas knows things as they are. Such a person can know Kṛṣṇa as He is, at least to some extent, and as soon as one understands Kṛṣṇa ( janma karma ca me divyam evaṁ yo vetti tattvataḥ ), one is liberated from material bondage ( tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna ).
This is a more elaborate description of the expanded calves and boys. It is in the singular because it is describing the class (jati). They all had very small bodies just like the original boys (yavat). They had remembrance of their previous activities and how they acted in relation to their parents (viharadikam). Krsna is addressed as ajah unborn, but it also stands for ajanya, an unfavorable portent to be feared (by Brahma). He is the original form of all the forms (sarva svarupa), and he is the embodied form of the statement "sarvam visnu mayam jagat" (the whole universe is Visnu).
This is explained. The word yāvat means according to proper placement, to proper number, to proper measurement etc. He became the bodies of exact number of calves and boys with their helpers (alpaka) and the smaller calves and even the playthings of the calves. The feet and hands were the same size. The implements like sticks were exactly the same. Their natures (śīla) and specific excellence by training (guṇa) were the same. Their speech (abhidhā) or being known by certain names was the same. The forms were the same. They had the same behavior towards their parents with remembrance of their previous actions. He took on all those forms because he was everything material and spiritual (sarva-svarūpaḥ). Everything was the Lord (viṣṇu-mayam), not the jīva. The word maya means svarūpa as in the following example. ātmā jṣāna-mayaḥ śuddhaḥ: being composed of pure consciousness, or knowledge, the soul is distinct from everything material. (SB 10.47.31) The word viṣṇu also indicates “being spread everywhere.” The Lord is everything also because he is unlimited. Śruti says yad gataṁ bhavac ca bhaviṣyac ca: he is past, present and future. (Bṛhad-āraṇyaka Upaniṣad 3.8.4) For things to be visible they must be born. In the case of the Lord however he is unborn (ajaḥ). Though one person, by his inconceivable power he was different and non-different since he was all the calves and boys and also separate from them. An example is given. The subject or object of a sentence (aṅga) is indicated by the endings of words. Just as the functional words are non-different from the ending (which give them significance), the Lord is non-different from the objects of the world.
Yāvat means the same. The suffix ka on alpaka indicates very small. They appeared like normal boys though they were the greatest, filled with eternity, knowledge and bliss. Or they had bodies greater than that of inferior Brahmā (ka). They were similar to the previous forms. All the limbs including (ādikam) head, hair, nails, odor, voice and complexion were similar. Their ornaments and internal qualities like peacefulls, talkativeness and skillfulness were also similar. Their qualities like compassion and their names or words, and actions (kṛtiḥ) were similar. Ādikam is used a second time to indicate that there was memory of the boys’ previous interactions with their parents because these forms were his aṁśas. Or ādikam means one could not distinguish in any detail between the spiritual bodies he made and the original boys because the boys were anyways his eternal devotees with spiritual bodies. Or ādikam can indicates that all this was actually Kṛṣṇa himself. Or that is stated in the next verse with svayam ātmātma. All these forms were forms of the Lord (viśnu-mayam). Maya means “having the essential nature of.” Viśnu indicates the nature of spreading everywhere. By being all these separate forms Kṛṣṇa was both different from and non-different from them. An example is given. The subject or object of a sentence (aṅga) is indicated by the endings of words. Just as the functional words are non-different from the ending (which give them significance), the Lord is non-different from the objects of the world. He does not appear in the mind by yoga (ajaḥ). Still he appeared gloriously (bibhau) as all those forms, being seemingly surrounded by devotees. Or though one entity, he manifested (bibhau) as those forms by his special power, but not by taking up separate forms. He was actually only “like” the forms of calves and cowherd (ubhayāyitam), because these forms were the Lord. That is the Vaiṣṇṇava conclusion. This is explained in Bhāgavatamṛta. The example should be seen there. As the words of sentences take on various meanings by adding endings, so the Lord became many. Thus though the Lord is eternity, knowledge and bliss, there are distinctions in his senses as with his various limbs like his face. Though without distinctions, the Lord has many distinctions. This is most favorable to Vaiṣṇava philosophy. The advaita philosophy is unfavorable. The Vaiṣṇavas accept that the Lord can also expand himself into other forms.
Like a single sun whose light fills a thousand pots of water, each pot reflecting a complete sun — Kṛṣṇa by His vāsudeva-expansion becomes every boy and every calf, each one whole, each one distinct in voice, gait, ornament, name. The sun is not divided; the reflections are not partial.
Prabhupāda's translation cites the maxim samagra-jagad viṣṇu-mayam — 'the entire world is pervaded by Viṣṇu' — as the doctrine this verse demonstrates in the flesh. The Padma Purāṇa and the Viṣṇu Purāṇa both teach Viṣṇu's all-pervasiveness; here it becomes empirical in Vraja.
Gauḍīyas read this as the practical face of acintya-bhedābheda: Kṛṣṇa expands into the calves and boys (oneness), but each calf has its own particular gait and each boy his own particular voice (difference). One Lord, distinct manifestations — neither pantheism nor mere imitation.
My note
Source: vedabase.io