Krishna Is the Source of All Incarnations

Verse 1 (bhagavata.1.3.1)

सूत उवाच जगृहे पौरुषं रूपं भगवान्महदादिभिः । सम्भूतं षोडशकलमादौ लोकसिसृक्षया ॥ 3.1 ॥

sūta uvāca jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad-ādibhiḥ sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā

Suta said: In the beginning, desiring to create the worlds, the Lord assumed the form of the Purusha, composed of the mahat-tattva and the other elements, comprising the sixteen constituents.

Verse 2 (bhagavata.1.3.2)

यस्याम्भसि शयानस्य योगनिद्रां वितन्वतः । नाभिह्रदाम्बुजादासीद्ब्रह्मा विश्वसृजां पतिः ॥ 3.2 ॥

yasyāmbhasi śayānasya yoga-nidrāṁ vitanvataḥ nābhi-hradāmbujād āsīd brahmā viśva-sṛjāṁ patiḥ

As He lay upon the waters, unfolding His yogic slumber, from the lotus that rose from the lake of His navel appeared Brahma, lord of all the creators of the universe.

Verse 3 (bhagavata.1.3.3)

यस्यावयवसंस्थानैः कल्पितो लोकविस्तरः । तद्वै भगवतो रूपं विशुद्धं सत्त्वमूर्जितम् ॥ 3.3 ॥

yasyāvayava-saṁsthānaiḥ kalpito loka-vistaraḥ tad vai bhagavato rūpaṁ viśuddhaṁ sattvam ūrjitam

That form by whose bodily configuration the expanse of the worlds is conceived — that indeed is the Lord's own form, pure goodness itself, mighty and complete.

Verse 4 (bhagavata.1.3.4)

पश्यन्त्यदो रूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम् । सहस्रमूर्धश्रवणाक्षिनासिकं सहस्रमौल्यम्बरकुण्डलोल्लसत् ॥ 3.4 ॥

paśyanty ado rūpam adabhra-cakṣuṣā sahasra-pādoru-bhujānanādbhutam sahasra-mūrdha-śravaṇākṣi-nāsikaṁ sahasra-mauly-ambara-kuṇḍalollasat

With clear, unclouded sight, devotees behold this wondrous form, possessed of a thousand feet, thighs, arms and faces; a thousand heads, ears, eyes and nostrils; resplendent with a thousand crowns, garments and earrings.

Verse 5 (bhagavata.1.3.5)

एतन्नानावताराणां निधानं बीजमव्ययम् । यस्यांशांशेन सृज्यन्ते देवतिर्यङ्नरादयः ॥ 3.5 ॥

etan nānāvatārāṇāṁ nidhānaṁ bījam avyayam yasyāṁśāṁśena sṛjyante deva-tiryaṅ-narādayaḥ

This is the treasury and the imperishable seed of the many incarnations, by a mere fraction of whose fraction gods, animals, human beings and all others are brought into being.

Verse 6 (bhagavata.1.3.6)

स एव प्रथमं देवः कौमारं सर्गमाश्रितः । चचार दुश्चरं ब्रह्मा ब्रह्मचर्यमखण्डितम् ॥ 3.6 ॥

sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam

That same Lord, in His first incarnation, took the form of the Kumaras and, as celibate boy-sages, practiced an unbroken and exceedingly difficult vow of continence.

Verse 7 (bhagavata.1.3.7)

द्वितीयं तु भवायास्य रसातलगतां महीम् । उद्धरिष्यन्नुपादत्त यज्ञेशः सौकरं वपुः ॥ 3.7 ॥

dvitīyaṁ tu bhavāyāsya rasātala-gatāṁ mahīm uddhariṣyann upādatta yajñeśaḥ saukaraṁ vapuḥ

In His second incarnation, for the well-being of this world, the Lord of sacrifice took the form of a boar in order to raise up the earth, which had sunk into the netherworld.

Verse 8 (bhagavata.1.3.8)

तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य सः । तन्त्रं सात्वतमाचष्ट नैष्कर्म्यं कर्मणां यतः ॥ 3.8 ॥

tṛtīyam ṛṣi-sargaṁ vai devarṣitvam upetya saḥ tantraṁ sātvatam ācaṣṭa naiṣkarmyaṁ karmaṇāṁ yataḥ

In His third incarnation, taking birth among the sages as the divine sage Narada, He expounded the Sattvata scripture, by which action becomes free of its binding reaction.

Verse 9 (bhagavata.1.3.9)

तुर्ये धर्मकलासर्गे नरनारायणावृषी । भूत्वात्मोपशमोपेतमकरोद्दुश्चरं तपः ॥ 3.9 ॥

turye dharma-kalā-sarge nara-nārāyaṇāv ṛṣī bhūtvātmopaśamopetam akarot duścaraṁ tapaḥ

In His fourth incarnation, born of a portion of Dharma, He appeared as the twin sages Nara and Narayana and, perfectly self-controlled, performed severe austerities.

Verse 10 (bhagavata.1.3.10)

पञ्चमः कपिलो नाम सिद्धेशः कालविप्लुतम् । प्रोवाचासुरये साङ्ख्यं तत्त्वग्रामविनिर्णयम् ॥ 3.10 ॥

pañcamaḥ kapilo nāma siddheśaḥ kāla-viplutam provācāsuraye sāṅkhyaṁ tattva-grāma-vinirṇayam

In His fifth incarnation, named Kapila, lord of the perfected beings, He taught the sage Asuri the Sankhya philosophy, which determines the categories of existence and which had, over time, been lost.

Verse 11 (bhagavata.1.3.11)

षष्ठमत्रेरपत्यत्वं वृतः प्राप्तोऽनसूयया । आन्वीक्षिकीमलर्काय प्रह्लादादिभ्य ऊचिवान् ॥ 3.11 ॥

ṣaṣṭham atrer apatyatvaṁ vṛtaḥ prāpto ’nasūyayā ānvīkṣikīm alarkāya prahlādādibhya ūcivān

In His sixth incarnation, born as the son sought by Anasuya through her prayer, He taught the science of self-inquiry to Alarka, Prahlada and others.

Verse 12 (bhagavata.1.3.12)

ततः सप्तम आकूत्यां रुचेर्यज्ञोऽभ्यजायत । स यामाद्यैः सुरगणैरपात्स्वायम्भुवान्तरम् ॥ 3.12 ॥

tataḥ saptama ākūtyāṁ rucer yajño ’bhyajāyata sa yāmādyaiḥ sura-gaṇair apāt svāyambhuvāntaram

Thereafter, in His seventh incarnation, He was born to Ruchi through Akuti as Yajna; together with the Yama and other classes of gods, He watched over the reign of Svayambhuva Manu.

Verse 13 (bhagavata.1.3.13)

अष्टमे मेरुदेव्यां तु नाभेर्जात उरुक्रमः । दर्शयन् वर्त्म धीराणां सर्वाश्रमनमस्कृतम् ॥ 3.13 ॥

aṣṭame merudevyāṁ tu nābher jāta urukramaḥ darśayan vartma dhīrāṇāṁ sarvāśrama-namaskṛtam

In His eighth incarnation, born to Merudevi as the son of King Nabhi, the mighty-striding Rishabha showed the path followed by the wise — a path honored by every order of life.

Verse 14 (bhagavata.1.3.14)

ऋषिभिर्याचितो भेजे नवमं पार्थिवं वपुः । दुग्धेमामोषधीर्विप्रास्तेनायं स उशत्तमः ॥ 3.14 ॥

ṛṣibhir yācito bheje navamaṁ pārthivaṁ vapuḥ dugdhemām oṣadhīr viprās tenāyaṁ sa uśattamaḥ

O brahmanas, entreated by the sages, He assumed, in His ninth incarnation, the body of a king, Prithu, and milked the earth of her herbs and produce, so that she became supremely beautiful.

Verse 15 (bhagavata.1.3.15)

रूपं स जगृहे मात्स्यं चाक्षुषोदधिसम्प्लवे । नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुम् ॥ 3.15 ॥

rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave nāvy āropya mahī-mayyām apād vaivasvataṁ manum

At the time of the great flood at the close of the Chakshusha epoch, He assumed the form of a fish, and, setting Vaivasvata Manu upon a boat, protected him.

Verse 16 (bhagavata.1.3.16)

सुरासुराणामुदधिं मथ्नतां मन्दराचलम् । दध्रे कमठरूपेण पृष्ठ एकादशे विभुः ॥ 3.16 ॥

surāsurāṇām udadhiṁ mathnatāṁ mandarācalam dadhre kamaṭha-rūpeṇa pṛṣṭha ekādaśe vibhuḥ

In His eleventh incarnation, the all-pervading Lord took the form of a tortoise and bore the Mandara mountain upon His back, as the gods and demons churned the ocean of milk.

Verse 17 (bhagavata.1.3.17)

धान्वन्तरं द्वादशमं त्रयोदशममेव च । अपाययत्सुरानन्यान्मोहिन्या मोहयन् स्त्रिया ॥ 3.17 ॥

dhānvantaraṁ dvādaśamaṁ trayodaśamam eva ca apāyayat surān anyān mohinyā mohayan striyā

The twelfth incarnation was as Dhanvantari; and in the thirteenth, taking the form of a bewitching woman, He beguiled the demons and gave the gods the nectar to drink.

Verse 18 (bhagavata.1.3.18)

चतुर्दशं नारसिंहं बिभ्रद्दैत्येन्द्रमूर्जितम् । ददार करजैरूरावेरकां कटकृद्यथा ॥ 3.18 ॥

caturdaśaṁ nārasiṁhaṁ bibhrad daityendram ūrjitam dadāra karajair ūrāv erakāṁ kaṭa-kṛd yathā

In His fourteenth incarnation, assuming the form of Narasimha, He tore apart the mighty lord of the demons upon His thighs with His claws, just as a weaver of mats splits open a reed.

Verse 19 (bhagavata.1.3.19)

पञ्चदशं वामनकं कृत्वागादध्वरं बलेः । पदत्रयं याचमानः प्रत्यादित्सुस्त्रिपिष्टपम् ॥ 3.19 ॥

pañcadaśaṁ vāmanakaṁ kṛtvāgād adhvaraṁ baleḥ pada-trayaṁ yācamānaḥ pratyāditsus tri-piṣṭapam

In His fifteenth incarnation, taking the form of a dwarf, He went to the sacrifice of King Bali and asked for three steps of land, though His true purpose was to win back the three worlds for the gods.

Verse 20 (bhagavata.1.3.20)

अवतारे षोडशमे पश्यन् ब्रह्मद्रुहो नृपान् । त्रिःसप्तकृत्वः कुपितो निःक्षत्रामकरोन्महीम् ॥ 3.20 ॥

avatāre ṣoḍaśame paśyan brahma-druho nṛpān triḥ-sapta-kṛtvaḥ kupito niḥ-kṣatrām akaron mahīm

In His sixteenth incarnation, seeing kings who were hostile to the brahmanas, He grew angry and, twenty-one times over, rid the earth of kshatriyas.

Verse 21 (bhagavata.1.3.21)

ततः सप्तदशे जातः सत्यवत्यां पराशरात् । चक्रे वेदतरोः शाखा दृष्ट्वा पुंसोऽल्पमेधसः ॥ 3.21 ॥

tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt cakre veda-taroḥ śākhā dṛṣṭvā puṁso ’lpa-medhasaḥ

Thereafter, in His seventeenth incarnation, born to Satyavati through the sage Parashara, and seeing that people had grown of limited intelligence, He divided the tree of the Veda into its many branches.

Verse 22 (bhagavata.1.3.22)

नरदेवत्वमापन्नः सुरकार्यचिकीर्षया । समुद्रनिग्रहादीनि चक्रे वीर्याण्यतः परम् ॥ 3.22 ॥

nara-devatvam āpannaḥ sura-kārya-cikīrṣayā samudra-nigrahādīni cakre vīryāṇy ataḥ param

Taking the role of a human king, and desiring to accomplish the work of the gods, He performed such feats of valor as subduing the ocean, and others besides.

Verse 23 (bhagavata.1.3.23)

एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी । रामकृष्णाविति भुवो भगवानहरद्भरम् ॥ 3.23 ॥

ekonaviṁśe viṁśatime vṛṣṇiṣu prāpya janmanī rāma-kṛṣṇāv iti bhuvo bhagavān aharad bharam

In His nineteenth and twentieth incarnations, taking birth in the Vrishni clan as Balarama and Krishna, the Lord lifted the burden of the earth.

Verse 24 (bhagavata.1.3.24)

ततः कलौ सम्प्रवृत्ते सम्मोहाय सुरद्विषाम् । बुद्धो नाम्नाञ्जनसुतः कीकटेषु भविष्यति ॥ 3.24 ॥

tataḥ kalau sampravṛtte sammohāya sura-dviṣām buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati

Thereafter, when the age of Kali has begun, He will appear, named Buddha, son of Anjana, in the land of the Kikatas, in order to bewilder those who are hostile to the gods.

Verse 25 (bhagavata.1.3.25)

अथासौ युगसन्ध्यायां दस्युप्रायेषु राजसु । जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पतिः ॥ 3.25 ॥

athāsau yuga-sandhyāyāṁ dasyu-prāyeṣu rājasu janitā viṣṇu-yaśaso nāmnā kalkir jagat-patiḥ

Then, at the junction of the ages, when kings have become little more than plunderers, the Lord of the universe will be born as the son of Vishnuyasha, under the name Kalki.

Verse 26 (bhagavata.1.3.26)

अवतारा ह्यसङ्ख्येया हरेः सत्त्वनिधेर्द्विजाः । यथाविदासिनः कुल्याः सरसः स्युः सहस्रशः ॥ 3.26 ॥

avatārā hy asaṅkhyeyā hareḥ sattva-nidher dvijāḥ yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ

O brahmanas, the incarnations of Hari, that treasury of pure goodness, are beyond counting — like the thousands of streams that flow unceasingly from an inexhaustible lake.

Verse 27 (bhagavata.1.3.27)

ऋषयो मनवो देवा मनुपुत्रा महौजसः । कलाः सर्वे हरेरेव सप्रजापतयः स्मृताः ॥ 3.27 ॥

ṛṣayo manavo devā manu-putrā mahaujasaḥ kalāḥ sarve harer eva saprajāpatayaḥ smṛtāḥ

The sages, the Manus, the gods, and the mighty sons of Manu — all of these, together with the Prajapatis, are remembered as portions of Hari alone.

Verse 28 (bhagavata.1.3.28)

एते चांशकलाः पुंसः कृष्णस्तु भगवान् स्वयम् । इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे ॥ 3.28 ॥

ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge

All these are portions, or portions of portions, of the Supreme Person; but Krishna is the Lord Himself, the original. Age after age they bring relief to a world troubled by the enemies of Indra.

Verse 29 (bhagavata.1.3.29)

जन्म गुह्यं भगवतो य एतत्प्रयतो नरः । सायं प्रातर्गृणन् भक्त्या दुःखग्रामाद्विमुच्यते ॥ 3.29 ॥

janma guhyaṁ bhagavato ya etat prayato naraḥ sāyaṁ prātar gṛṇan bhaktyā duḥkha-grāmād vimucyate

The disciplined person who recites this mystery of the Lord's births with devotion, morning and evening, is freed from the whole assembly of sorrows.

Verse 30 (bhagavata.1.3.30)

एतद्रूपं भगवतो ह्यरूपस्य चिदात्मनः । मायागुणैर्विरचितं महदादिभिरात्मनि ॥ 3.30 ॥

etad rūpaṁ bhagavato hy arūpasya cid-ātmanaḥ māyā-guṇair viracitaṁ mahadādibhir ātmani

This form belongs to a Lord who is, in truth, formless and of the nature of pure consciousness; it is fashioned within Himself, from His own being, by the qualities of maya, beginning with the mahat-tattva.

Verse 31 (bhagavata.1.3.31)

यथा नभसि मेघौघो रेणुर्वा पार्थिवोऽनिले । एवं द्रष्टरि दृश्यत्वमारोपितमबुद्धिभिः ॥ 3.31 ॥

yathā nabhasi meghaugho reṇur vā pārthivo ’nile evaṁ draṣṭari dṛśyatvam āropitam abuddhibhiḥ

Just as a mass of cloud is imposed upon the sky, or a cloud of dust upon the wind, so the unwise superimpose visible form upon the Seer, who is beyond all form.

Verse 32 (bhagavata.1.3.32)

अतः परं यदव्यक्तमव्यूढगुणबृंहितम् । अदृष्टाश्रुतवस्तुत्वात्स जीवो यत्पुनर्भवः ॥ 3.32 ॥

ataḥ paraṁ yad avyaktam avyūḍha-guṇa-bṛṁhitam adṛṣṭāśruta-vastutvāt sa jīvo yat punar-bhavaḥ

Beyond this lies the unmanifest, swelled by qualities not yet unfolded; being a reality unseen and unheard, this is the jiva, the individual self, on whose account rebirth continues.

Verse 33 (bhagavata.1.3.33)

यत्रेमे सदसद्रूपे प्रतिषिद्धे स्वसंविदा । अविद्ययात्मनि कृते इति तद्ब्रह्मदर्शनम् ॥ 3.33 ॥

yatreme sad-asad-rūpe pratiṣiddhe sva-saṁvidā avidyayātmani kṛte iti tad brahma-darśanam

When these two forms, gross and subtle — imposed upon the self by ignorance — are negated by one's own self-knowledge, that indeed is the vision of Brahman.

Verse 34 (bhagavata.1.3.34)

यद्येषोपरता देवी माया वैशारदी मतिः । सम्पन्न एवेति विदुर्महिम्नि स्वे महीयते ॥ 3.34 ॥

yady eṣoparatā devī māyā vaiśāradī matiḥ sampanna eveti vidur mahimni sve mahīyate

When this divine maya subsides and the understanding becomes fully accomplished, the wise recognize that one has attained perfection, and he stands established in his own true glory.

Verse 35 (bhagavata.1.3.35)

एवं जन्मानि कर्माणि ह्यकर्तुरजनस्य च । वर्णयन्ति स्म कवयो वेदगुह्यानि हृत्पतेः ॥ 3.35 ॥

evaṁ janmāni karmāṇi hy akartur ajanasya ca varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ

Thus the wise describe the births and deeds — hidden even within the Vedas — of Him who is unborn and who never truly acts, the Lord who dwells within the heart.

Verse 36 (bhagavata.1.3.36)

स वा इदं विश्वममोघलीलः सृजत्यवत्यत्ति न सज्जतेऽस्मिन् । भूतेषु चान्तर्हित आत्मतन्त्रः षाड्वर्गिकं जिघ्रति षड्गुणेशः ॥ 3.36 ॥

sa vā idaṁ viśvam amogha-līlaḥ sṛjaty avaty atti na sajjate ’smin bhūteṣu cāntarhita ātma-tantraḥ ṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ

He indeed, whose play is never wasted, creates, sustains and withdraws this universe, yet never becomes attached to it; hidden within all beings, wholly independent, lord of the six divine qualities, He tastes the six sense-objects.

Verse 37 (bhagavata.1.3.37)

न चास्य कश्चिन्निपुणेन धातु- रवैति जन्तुः कुमनीष ऊतीः । नामानि रूपाणि मनोवचोभिः सन्तन्वतो नटचर्यामिवाज्ञः ॥ 3.37 ॥

na cāsya kaścin nipuṇena dhātur avaiti jantuḥ kumanīṣa ūtīḥ nāmāni rūpāṇi mano-vacobhiḥ santanvato naṭa-caryām ivājñaḥ

No creature of feeble understanding, however skillful, can truly grasp the ways of that Creator, who, like an actor at play, spreads forth names and forms through mind and speech.

Verse 38 (bhagavata.1.3.38)

स वेद धातुः पदवीं परस्य दुरन्तवीर्यस्य रथाङ्गपाणेः । योऽमायया सन्ततयानुवृत्त्या भजेत तत्पादसरोजगन्धम् ॥ 3.38 ॥

sa veda dhātuḥ padavīṁ parasya duranta-vīryasya rathāṅga-pāṇeḥ yo ’māyayā santatayānuvṛttyā bhajeta tat-pāda-saroja-gandham

Only he who, with unfeigned and unbroken devotion, savors the fragrance of the lotus feet of that Supreme Creator of boundless power, who bears the discus in His hand, truly comes to know His path.

Verse 39 (bhagavata.1.3.39)

अथेह धन्या भगवन्त इत्थं यद्वासुदेवेऽखिललोकनाथे । कुर्वन्ति सर्वात्मकमात्मभावं न यत्र भूयः परिवर्त उग्रः ॥ 3.39 ॥

atheha dhanyā bhagavanta itthaṁ yad vāsudeve ’khila-loka-nāthe kurvanti sarvātmakam ātma-bhāvaṁ na yatra bhūyaḥ parivarta ugraḥ

Blessed indeed in this world are those exalted souls who, in this way, offer the whole of their being to Vasudeva, the lord of all worlds — a state from which there is no return to that dreadful cycle of rebirth.

Verse 40 (bhagavata.1.3.40)

इदं भागवतं नाम पुराणं ब्रह्मसम्मितम् । उत्तमश्लोकचरितं चकार भगवानृषिः । निःश्रेयसाय लोकस्य धन्यं स्वस्त्ययनं महत् ॥ 3.40 ॥

idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam uttama-śloka-caritaṁ cakāra bhagavān ṛṣiḥ niḥśreyasāya lokasya dhanyaṁ svasty-ayanaṁ mahat

This Purana, called the Bhagavata, equal in weight to the Veda, recounting the deeds of Him who is praised in the finest verses, was composed by the divine sage Vyasa — for the supreme good of the world, blessed, a great path of well-being.

Verse 41 (bhagavata.1.3.41)

तदिदं ग्राहयामास सुतमात्मवतां वरम् । सर्ववेदेतिहासानां सारं सारं समुद्धृतम् ॥ 3.41 ॥

tad idaṁ grāhayām āsa sutam ātmavatāṁ varam sarva-vedetihāsānāṁ sāraṁ sāraṁ samuddhṛtam

This Purana, the very essence drawn from the essence of all the Vedas and histories, he had his own son — foremost among the self-realized — receive and learn.

Verse 42 (bhagavata.1.3.42)

स तु संश्रावयामास महाराजं परीक्षितम् । प्रायोपविष्टं गङ्गायां परीतं परमर्षिभिः ॥ 3.42 ॥

sa tu saṁśrāvayām āsa mahārājaṁ parīkṣitam prāyopaviṣṭaṁ gaṅgāyāṁ parītaṁ paramarṣibhiḥ

He, Shuka, in turn recited it to the great King Parikshit, who sat on the bank of the Ganga, fasting unto death, surrounded by the greatest of sages.

Verse 43 (bhagavata.1.3.43)

कृष्णे स्वधामोपगते धर्मज्ञानादिभिः सह । कलौ नष्टदृशामेष पुराणार्कोऽधुनोदितः ॥ 3.43 ॥

kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha kalau naṣṭa-dṛśām eṣa purāṇārko ’dhunoditaḥ

Now that Krishna, together with dharma, knowledge and the rest, has departed for His own abode, this Purana has risen like the sun for those in the age of Kali whose sight has been lost.

Verse 44 (bhagavata.1.3.44)

तत्र कीर्तयतो विप्रा विप्रर्षेर्भूरितेजसः । अहं चाध्यगमं तत्र निविष्टस्तदनुग्रहात् । सोऽहं वः श्रावयिष्यामि यथाधीतं यथामति ॥ 3.44 ॥

tatra kīrtayato viprā viprarṣer bhūri-tejasaḥ ahaṁ cādhyagamaṁ tatra niviṣṭas tad-anugrahāt so ’haṁ vaḥ śrāvayiṣyāmi yathādhītaṁ yathā-mati

O brahmanas, there, as that greatly radiant sage among brahmanas recited it, I too sat present and, by his grace, learned it in full; that very knowledge I shall now recite to you, just as I learned it, according to my own understanding.