tava ksetre devahutyam
saha—with; aham—I; sva-amsa-kalaya—My own plenary portion; tvat-viryena—by your semen; maha-mune—O great sage; tava ksetre—in your wife; devahutyam—in Devahuti; pranesye—I shall instruct; tattva—of the ultimate principles; samhitam—the doctrine.
O great sage, I shall manifest My own plenary portion through your wife, Devahuti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.
Herein the word svamsa-kalaya indicates that the Lord would appear as the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder of the Sankhya philosophy, which is mentioned here as tattva-samhita. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sankhya. Sankhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sankhya philosophy is different from the Sankhya which was propounded by the Lord Himself. There are two kinds of Sankhya philosophy: one is godless Sankhya philosophy, and the other is godly Sankhya philosophy. The Sankhya propagated by Kapiladeva, son of Devahuti, is godly philosophy.
There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kala and the other vibhinnamsa. Ordinary living entities are called vibhinnamsa expansions, and the unlimited expansions of visnu-tattva, such as Vamana, Govinda, Narayana, Pradyumna, Vasudeva and Ananta, are called svamsa-kala. Svamsa refers to a direct expansion, and kala denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Krsna, and from Baladeva the next expansion is Sankarsana; thus Sankarsana is kala, but Baladeva is svamsa. There is no difference, however, among Them. This is very nicely explained in the Brahma-samhita (5.46): diparcir eva hi dasantaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord’s names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Krsna is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Krsna, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Krsna consciousness.
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