Since the brāhmaṇas were born in the very beginning they were the best (pūrva-jātaiḥ). They wandered about with no attachments (vyoma-yānaiḥ). They had generous minds (mahātmabhiḥ). The best, unattached sages with generous minds, took out the essence completely (sam--uddhṛtāḥ) from the śrutis studied under a guru. This shows their qualification. Samāmnāya indicates scripture in general. Purāṇas indicates itihāsas also. This indicates karma and upāsana. Upaniṣads indicates jñāna in works like Chāndogya and Bhagavad-gītā. Purāṇa is placed in the middle of the compound to indicate the equality of Purāṇas with Vedas. Yad brāhmaṇān itihāsān purāṇāni: scripture consists of Brāhmaṇas, itihāsas and Purāṇas. (Svādhyāyopadeśa śruti) evaṁ vā are asya mahato bhūtasya niśvasitam etad yad ṛg, vedo yajur vedaḥ sāma vedo ‘tharvāṅgirasa itihāsaḥ purāṇam. The Ṛg, Yajur, Sāma and Atharva Vedas, the itihāsas and Purāṇas emanated from the breathing of the Lord. Brhad-āraṇyaka Upaniṣad 4.4.10 Ṛg vedam bhagavo 'dhyemi yajur-vedam sama-vedam atharvanam caturtham itihāsam puranam pancamam vedanam vedam I have learned the Ṛg, Yajur, Sama and Atharva Vedas, as well as itihāsas and Purāṇas which are called the fifth Veda. Chāndogya Upaniṣad itihāsa-purāṇāni pañcamo veda ucyate The itihāsas and Purāṇas are called the fifth Veda. SB 1.4.20 Everyone is qualified for these works as in the case of the Lord’s name because of the strength the rule: varṣāsu rathakāro ‘gnīn ādadhīte: the carpenter should light the sacrificial fires in the monsoon season. The rasa of the words refers to conclusion which is filled with bhakti to the Lord. Pibata bhāgavataṁ rasam: drink the rasa of Bhāgavatam. (SB 1.1.3) The rasa is of three types: in single statements, in connected statements and in whole sections of a work. The first two types have been shown. The last is in six parts: Upakramopasamhārāv abhyāso ‘pūrvatā phalam Arthavādopapattī ca liṅgaṁ tātparya-nirṇaye Initial statement, conclusion, repetition, uniqueness of the object, gain from the object, praise of the object and proof are the topics used to discern the meaning of a passage. The topic is declared by the verses under discussion by deducing one meaning of the famous and lesser known śrutis, revealing the meaning of praṇava, and explaining topics like creation and destruction which are present from the beginning to the end of the Vedas. Thus, the meanings of the first prayer starting with jaya jaya (Victory, you, O unconquerable one! By your very nature you are perfectly full in all powers, verse 14) which is upakrama, and the last prayer starting with dyu-patayaḥ (the devatās cannot reach the end of your glories, verse 41) which is the upasaṁhāra are the same. Sa yad ajayā tv ajām (the jīva contacts matter by māyā, verse 38) and other verses are the abhyāsa (repetition). Anucaren nigamaḥ (the Vedas confirm this, verse 14) and śrutayas tvayi hi phalanti (the Vedas find success in you, verse 41) are the apūrvatā (showing unique qualities). Na parilasanti kecit (some do not care for liberation, verse 21) show the phala (result). Tvam akaraṇaḥ svarāṭ (you are with material senses and independent verse 28) shows arthavāda (praise). Dṛtayah iva śvasanty asubhṛtaḥ (they are like bellows breathing if they are not devotees, verse 17) shows upapatti (proof). All of this indicates Bhagavān alone, which means Kṛṣṇa, according to previous explanations.

Thus the sweetest element of the Upaniṣads (rasaḥ) was manifested completely or extracted or received (samuddhṛtaḥ) by the eldest sons of Brahmā, the Lord’s avatāras (purva-jaiḥ) who can go anywhere, being unattracted by anything (vyoma-yānaiḥ) or who had siddhis, and who were generous by nature (mahātmabhiḥ).