23 verses
Sūta Gosvāmī said: Sumantu Ṛṣi, the authority on the Atharva Veda, taught his saṁhitā to his disciple Kabandha, who in turn spoke it to Pathya and Vedadarśa.
Śauklāyani, Brahmabali, Modoṣa and Pippalāyani were disciples of Vedadarśa. Hear from me also the names of the disciples of Pathya. My dear brāhmaṇa, they are Kumuda, Śunaka and Jājali, all of whom knew the Atharva Veda very well.
Babhru and Saindhavāyana, disciples of Śunaka, studied the two divisions of their spiritual master's compilation of the Atharva Veda. Saindhavāyana's disciple Sāvarṇa and his other disciples also studied this edition of the Atharva Veda.
Babhru was the disciple of Śunaka (āḍgirasaḥ). Saindhavāyanas disciple Sāvarṇa and others of his disciples studied this.
Nakṣatrakalpa, Śāntikalpa, Kaśyapa, Āḍgirasa and others were also among the ācāryas of the Atharva Veda. Now, O sage, listen as I name the authorities on Purāṇic literature.
Trayyāruṇi, Kaśyapa, Sāvarṇi, Akṛtavrana, Vaiśampāyana and Hārīta are the six masters of the Purāṇas.
Each of them studied one of the six anthologies of the Purāṇas from my father, Romahārṣaṇa, who was a disciple of Vyāsadeva. I became the disciple of these six authorities and thoroughly learned everything from them.
Sūtas father was Romaharṣaṇa. I was the student of these six authorities.
The sage Kaśyapa and I, along with Sāvarṇi and Akṛtavraṇa, a disciple of Rāma, learned the four basic collections of the Puraṇas from Romaharṣaṇa.
Vyāsa-śiṣyāt means from Romaharṣaṇa.
O Śaunaka! Please hear with attention the characteristics of a Purāṇa, which have been defined by learned brāhmaṇas using their intelligence, in accordance with Vedic literature.
This is more or less a summary of what Śukadeva has already said at the beginning.
daśabhir lakṣaṇair yuktaṁ purāṇaṁ tad-vido viduḥ kecit pañca-vidhaṁ brahman mahad-alpa-vyavasthayā
O brāhmaṇa! Authorities on the matter understand a Purāṇa to contain ten characteristic topics: the creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, liberation and the supreme shelter. Other scholars state that the great Purāṇas deal with these ten topics, while lesser Purāṇas may deal with five.
The characteristics of a minor Purāṇa are as follows
:
sargaś ca pratisargaś ca vaṁśo manvantarāṇi ca
vaṁśānucaritaṁ ceti purāṇaṁ pañca-lakṣaṇam
Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a Purāṇa.
When a Purāṇa has the ten characteristics it is called a major Purāṇa and when it has only five characteristics it is called a minor Purāṇa.
From the agitation of the original modes within the unmanifest material nature, the mahat-tattva arises. From the mahat-tattva comes the element false ego, which divides into three aspects. This threefold false ego further manifests as the elements, the senses and sense devatās. The generation of all these is called primary creation.
Sarga is defined. From a disturbance of the guṇas of pradhāna or prakṛti comes mahat-tattva. From mahat-tattva comes ahaḍkāra. From threefold ahaḍkāra come sense objects (bhūta-sūkṣma), the senses and the devatās (artha). This primary creation is called sarga. The same verb is understood in the following definitions.
The aggregate, the total and individual jīvas, which is effect of the all previous mentioned elements which have been favored by the Lord, which are predominated by impressions of sin and piety, is called visarga. It consists of all moving and non-moving beings who continue like a seed producing a seed.
Visarga is explained. The aggregate or effect of the all elements which have been favored by the Lord--the total and individual jīvas, which are predominated by impressions of sin and piety--is called visarga. This universe of moving and non-moving beings is a continuous current like seeds producing seeds which produce more seeds. The previous definition of ūti, impressions of karma is included in the present definition.1
Vṛtti means the process of sustenance, by which the moving beings live upon the nonmoving beings. For a human, vṛtti specifically means acting for one's livelihood in a manner suited to his personal nature, either by desire or according to regulation.
The previously mentioned sthāna or sustenance is here called vṛtti. That is explained in this verse. Because of desire, in general, the sustenance of the moving beings is the non-moving beings, and sometimes even other moving beings, indicated by the word ca. Among men, sustenance of the body according to ones nature out of desire or by regulation is called vṛtti. The whole of the earth is the shelter for the moving and non-moving beings. In relation to this the earth globe is described in the Fifth Canto.
In each age, the infallible Lords appearance in this world among the animals, human beings, sages and devatās is called protection of the universe. By these incarnations he kills the enemies of Vedic culture.
Poṣaṇam was called mercy of the Lord previously. Now poṣaṇam is called raksā. Rakṣā is explained. The activities of the Lords avatāras among animals, humans and devatās, which are the cause of his appearing, are called rakṣā. Why does he appear? The demons are killed by the avatāras. Thus rakṣā means protecting his devotees from the afflictions of the wicked. As well sometimes rakṣā simply means protecting his devotee from great fear (without a demon being involved). Thus the protection of Ajāmila and others in the Sixth Canto is called rakṣā.
Manvantaram means the reign of Manu, during which six types of persons carry out specific duties: the ruling Manu, the devatās, the sons of Manu, Indra, the great sages and the incarnations of the Supreme Lord.
Previously manvantarāṇi was defined as sad-dharma. Here manvantaram is described. The word vidhā means the persons like Manu who perform their duties. This takes six forms. Manvantara means the period in which these six types of persons carry out their designated jobs.
Dynasties are lines of kings originating with Lord Brahmā and extending continuously through past, present and future. The activities of the prominent members constitute the subject of dynastic history.
Vaṁśa is defined. The continuous line of kings arising from Brahma is called vaṁśa. Vaṁśānucaritam is then described. The activities of those among the kings who are famous such as Priyavrata, Dhruva and Prthu, is called vamśānucaritam.2
The learned define saṁsthā as destruction of the causes of the universe on four levels: occasional, elemental, continuous and ultimate.
The previous term nirodha, here called saṁsthām is explained. The destruction of the causes (bhāva) of the universe (asya), such as earth, water, and fire, is called saṁsthā.
The cause of sarga, visarga of the universe is the jīva who performs actions out of ignorance and is said to possess a material body, or, alternately, possess a spiritual body.
This verse defines hetu. The cause of sarga, visarga etc of the universe (asya) is the jīva, who performs actions out of ignorance. Because the Lord creates the universe for the jīva, the jīva is called the cause. Some call the jīva the possessor of a body made of māyā. Anuśāyinam means a covering of māyā. Others, the devotees, say that the jīva who performs actions out of ignorance, when he is situated on the path of bhakti by devotee association, is the possessor of a spiritual body (avyākṛtam). The word uta means on the other hand. Nārada has said:
prayujyamāne mayi tāṁ śuddhāṁ bhāgavatīṁ tanum
ārabdha-karma-nirvāṇo nyapatat pāñca-bhautikaḥ
Having been awarded a transcendental body befitting an associate of the Lord, I quit the body made of five material elements, in which karma had stopped. SB 1.6.2
At the beginning of the prayers of the personified Vedas Śukadeva said:
buddhīndriya-manaḥ-prāṇān janānām asṛjat prabhuḥ
mātrārthaṁ ca bhavārthaṁ ca ātmane 'kalpanāya ca
The Supreme Lord manifested the material intelligence, senses, mind and vital air of the living entities so that they could indulge their desires for sense gratification, take repeated births to engage in fruitive activities, become elevated in future lives and ultimately use their senses and intelligence for the Lord. SB 10.87.2
Ātmane kalpanāya means so jivas would make an offering of their intelligence, mind, sense and prana to the Lord. Thus the ninth characteristic previously mentioned, mukti, is the same as hetu. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6) means to attain a spiritual form, and that is explained also in the present verse.
That Brahman which is present in all objects as its cause, in states of waking, dreaming and deep sleep, but which is separate from them, is called apāśraya.
This verse explains apāśraya. That Brahman which as a cause is present in all objects (māyāmayeṣu), in states of waking, dreaming and deep sleep, but which is separate from them (vyatireka) is called apāśraya.
Just as earth is present in a pot and also exists outside the pot, just as sense objects exist in objects with name and form and also exist beyond them, that entity who exists in all states of the body from conception to death is called apāśraya.
This is explained with an example. A material like earth is present in an object like a pot and separate as well, since it exists beyond the pot. In objects with name and form, sense objects like fragrance as well as their cause, ahaḍkāra in tamas, are present in the objects, and also beyond the objects. In all states of the body from impregnation to death, that which is present as the controller and witness, and is also separate, is called apāśraya.
When the mind, gives up the three states of waking, dreaming and deep sleep by bhakti-yoga, spontaneously enjoys the lotus feet of the Lord, at that time he realizes the Lord and gives up all material desires.
Having explained the ten characteristics of a Purāṇa, a verse is given to understand the topic. Similarly it has already been stated:
daśamasya viśuddhy-arthaṁ navānām iha lakṣaṇam
varṇayanti mahātmānaḥ śrutenārthena cāñjasā
The great devotees such as Vidura and Maitreya describe properly the nine topics in order to impart the highest knowledge of the tenth topic, through the words of the scripture and stories to illustrate their meaning. SB 2.10.2
The power of bhakti has already been stated.
jarayaty āśu yā kośaṁ nigīrṇam analo yathā
That bhakti quickly destroys the subtle body, just as the digestive fire consumes food. SB 3.25.33
Giving up the three states of material consciousness by pure bhakti (yogena) consisting of hearing and chanting, the mind spontaneously becomes detached (virameta) from the guṇas, or the mind take great joy (viśeṣeṇa rameta) spontaneously in lotus feet of the Lord. Or, by aṣṭāḍga-yoga the mind becomes detached and reaches nirvāṇa. At that time the mind realizes Paramātmā (ātmānam) and becomes detached from material desires. (īhāyāḥ).
Sages expert in ancient histories have declared that the Purāṇas, according to their various characteristics, can be divided into eighteen major Purāṇas and eighteen secondary Purāṇas.
bhaviṣyaṁ brahma-vaivartaṁ mārkaṇòeyaṁ sa-vāmanam vārāhaṁ mātsyaṁ kaurmaṁ ca brahmāṇòākhyam iti tri-ṣaṭ
The eighteen major Purāṇas are the Brahmā, Padma, Viṣṇu, Śiva, Liḍga, Garuòa, Nārada, Bhāgavata, Agni, Skanda, Bhaviṣya, Brahma-vaivarta, Mārkaṇòeya, Vāmana, Varāha, Matsya, Kūrma and Brahmāṇòa Purāṇas.
Triṣaṭ means eighteen.
O brāhmaṇa! I have thoroughly described to you the expansion of the branches of the Vedas by the great sage Vyāsadeva, his disciples and the disciples of his disciples. One who listens to this narration will increase in spiritual strength.
Muneḥ means of Vyāsa. I have explained the expansion of the branches made by Vyāsa, his disciples and their disciples, which will increase the spiritual power of those who hear about it.
Thus ends the commentary on Seventh Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
The Seventh Chapter describes the branches of the Atharva Veda, and the ten characteristics of a Purāṇa, as well as an enumeration of the Purāṇas.
The name of the disciple of Sumantu is Kabandha according to Viṣṇu Purāṇa.