Previous Verse

Shloka 44

Avatāra-kathā — The Puruṣa, the Many Incarnations, and Kṛṣṇa as Svayam Bhagavān

तत्र कीर्तयतो विप्रा विप्रर्षेर्भूरितेजस: । अहं चाध्यगमं तत्र निविष्टस्तदनुग्रहात् । सोऽहं व: श्रावयिष्यामि यथाधीतं यथामति ॥ ४४ ॥

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

तत्र शुकदेवगोस्वामिना भगवतं कीर्तयता विप्राः, तदाऽहं तत्रैकाग्रचित्तोऽश्रौषम्; तस्य महर्षेर्भूरितेजसोऽनुग्रहात् भगवतं सम्यगध्यगमम्। अधुना यथाधीतं यथामति च तदेव वः श्रावयिष्यामि॥

tatrathere
tatra:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Roottatra (अव्यय)
Formअव्यय (indeclinable adverb) — देशवाचक (locative adverb)
kīrtayataḥof (him) who was narrating/reciting
kīrtayataḥ:
Sambandha (सम्बन्ध)
TypeVerb
Rootkīrtaya (कीर्तय, धातु √कीर्त्/कीर्तय् caus.)
Formलट् (present), परस्मैपद; प्रथमा? actually षष्ठी/सप्तमी? — here present active participial sense via verbal form used as genitive/locative dual? Interpreted as शतृ-प्रत्यय-सम्भावित: ‘कीर्तयतः’ = present active participle (शतृ) of causative √कीर्तय्; षष्ठी एकवचन (gen. sg.) masculine/neuter agreeing with viprarṣeḥ (of the one who was narrating)
viprāḥthe brāhmaṇas
viprāḥ:
Karta (कर्ता)
TypeNoun
Rootvipra (विप्र, प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा (1st case), बहुवचन
vipra-ṛṣeḥof the brāhmaṇa-sage
vipra-ṛṣeḥ:
Sambandha (सम्बन्ध)
TypeNoun
Rootvipra (विप्र, प्रातिपदिक) + ṛṣi (ऋषि, प्रातिपदिक)
Formषष्ठी-तत्पुरुष (genitive determinative): ‘विप्राणाम् ऋषिः’; पुंलिङ्ग; षष्ठी (6th case), एकवचन
bhūri-tejasaḥof great splendor
bhūri-tejasaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootbhūri (भूरि, अव्यय/प्रातिपदिक) + tejas (तेजस्, प्रातिपदिक)
Formकर्मधारय: ‘भूरि तेजः यस्य’ (abundant splendor); पुंलिङ्ग; षष्ठी (6th case), एकवचन — agreeing with vipra-ṛṣeḥ
ahamI
aham:
Karta (कर्ता)
TypeNoun
Rootasmad (अस्मद्, सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम; प्रथमा (1st case), एकवचन
caand
ca:
Samuccaya (समुच्चय)
TypeIndeclinable
Rootca (अव्यय)
Formअव्यय — समुच्चयबोधक (conjunction)
adhyagamamI learned/understood
adhyagamam:
Kriyā (क्रिया)
TypeVerb
Rootadhi-√gam (अधि + √गम्, धातु)
Formलुङ् (aorist), परस्मैपद; उत्तमपुरुष (1st person), एकवचन
tatrathere
tatra:
Adhikaraṇa (अधिकरण)
TypeIndeclinable
Roottatra (अव्यय)
Formअव्यय (locative adverb)
niviṣṭaḥseated/settled
niviṣṭaḥ:
Karta (कर्ता)
TypeAdjective
Rootni-√viś (नि + √विश्, धातु)
Formक्त-प्रत्ययान्त (past passive participle); पुंलिङ्ग; प्रथमा (1st case), एकवचन — ‘स्थितः/उपविष्टः’
tad-anugrahātfrom/through his favor
tad-anugrahāt:
Hetu/Apādāna (हेतु/अपादान)
TypeNoun
Roottad (तद्, सर्वनाम) + anugraha (अनुग्रह, प्रातिपदिक)
Formषष्ठी-तत्पुरुष: ‘तस्य अनुग्रहः’; पुंलिङ्ग; पञ्चमी (5th case), एकवचन — हेतु/कारण (ablative of cause)
saḥhe/that (one)
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (तद्, सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग; प्रथमा (1st case), एकवचन
ahamI
aham:
Karta (कर्ता)
TypeNoun
Rootasmad (अस्मद्, सर्वनाम-प्रातिपदिक)
Formउत्तमपुरुष-सर्वनाम; प्रथमा, एकवचन — ‘सोऽहम्’ = ‘सः अहम्’
vaḥto you (all)
vaḥ:
Sampradāna (सम्प्रदान)
TypeNoun
Rootyuṣmad (युष्मद्, सर्वनाम-प्रातिपदिक)
Formमध्यमपुरुष-सर्वनाम; चतुर्थी/षष्ठी (4th/6th case), बहुवचन — here dative ‘to you’
śrāvayiṣyāmiI shall cause (you) to hear / I shall recite
śrāvayiṣyāmi:
Kriyā (क्रिया)
TypeVerb
Root√śru (श्रु, धातु) caus. śrāvay (श्रावय)
Formलृट् (simple future), परस्मैपद; उत्तमपुरुष, एकवचन; णिच्-प्रत्यय (causative)
yathā-adhītamas (it was) studied/learned
yathā-adhītam:
Kriyā-viśeṣaṇa (क्रिया-विशेषण)
TypeIndeclinable
Rootyathā (यथा, अव्यय) + adhīta (अधीत, कृदन्त from adhi-√i/√i? ‘to study’ in sense of √i/√adhī)
Formअव्ययीभाव: ‘यथा अधीतम्’ = ‘as studied’; अव्ययवत् प्रयोग (adverbial)
yathā-matiaccording to (my) intellect
yathā-mati:
Kriyā-viśeṣaṇa (क्रिया-विशेषण)
TypeIndeclinable
Rootyathā (यथा, अव्यय) + mati (मति, प्रातिपदिक)
Formअव्ययीभाव: ‘यथा मतिः’ = ‘according to (my) understanding’; अव्ययवत् प्रयोग

One can certainly see directly the presence of Lord Śrī Kṛṣṇa in the pages of Bhāgavatam if one has heard it from a self-realized great soul like Śukadeva Gosvāmī. One cannot, however, learn Bhāgavatam from a bogus hired reciter whose aim of life is to earn some money out of such recitation and employ the earning in sex indulgence. No one can learn Śrīmad-Bhāgavatam who is associated with persons engaged in sex life. That is the secret of learning Bhāgavatam. Nor can one learn Bhāgavatam from one who interprets the text by his mundane scholarship. One has to learn Bhāgavatam from the representative of Śukadeva Gosvāmī, and no one else, if one at all wants to see Lord Śrī Kṛṣṇa in the pages. That is the process, and there is no alternative. Sūta Gosvāmī is a bona fide representative of Śukadeva Gosvāmī because he wants to present the message which he received from the great learned brāhmaṇa. Śukadeva Gosvāmī presented Bhāgavatam as he heard it from his great father, and so also Sūta Gosvāmī is presenting Bhāgavatam as he had heard it from Śukadeva Gosvāmī. Simple hearing is not all; one must realize the text with proper attention. The word niviṣṭa means that Sūta Gosvāmī drank the juice of Bhāgavatam through his ears. That is the real process of receiving Bhāgavatam. One should hear with rapt attention from the real person, and then he can at once realize the presence of Lord Kṛṣṇa in every page. The secret of knowing Bhāgavatam is mentioned here. No one can give rapt attention who is not pure in mind. No one can be pure in mind who is not pure in action. No one can be pure in action who is not pure in eating, sleeping, fearing and mating. But somehow or other if someone hears with rapt attention from the right person, at the very beginning one can assuredly see Lord Śrī Kṛṣṇa in person in the pages of Bhāgavatam.

S
Sūta Gosvāmī
Ś
Śukadeva Gosvāmī

FAQs

This verse states that true understanding arises by the mercy (anugraha) of the realized sage, and the teaching is then transmitted faithfully as heard in disciplic succession.

Sūta emphasizes fidelity to what he heard from Śukadeva while also acknowledging his own role as a transmitter—speaking without distortion, within his realized grasp.

Regularly hear Bhagavatam from authentic sources, listen attentively with humility, and then share what you have learned accurately—crediting the tradition rather than personal invention.