Chapter Seven
Characteristics of Puräëas
|| 12.7.1 ||
süta uväca
atharva-vit sumantuç ca
çiñyam adhyäpayat svakäm
saàhitäà so 'pi pathyäya
vedadarçäya coktavän
Süta Gosvämé said: Sumantu Åñi, the authority on the
Atharva Veda, taught his saàhitä to his disciple Kabandha,
who in turn spoke it to Pathya and Vedadarça.
The Seventh Chapter describes the branches of the Atharva Veda,
and the ten characteristics of a Puräëa, as well as an enumeration of
the Puräëas.
The name of the disciple of Sumantu is Kabandha according to
Viñëu Puräëa.
|| 12.7.2 ||
çaukläyanir brahmabalir
modoñaù pippaläyaniù
vedadarçasya çiñyäs te
pathya-çiñyän atho çåëu
kumudaù çunako brahman
jäjaliç cäpy atharva-vit
Çaukläyani, Brahmabali, Modoña and Pippaläyani were
disciples of Vedadarça. Hear from me also the names of the
disciples of Pathya. My dear brähmaëa, they are Kumuda,
Çunaka and Jäjali, all of whom knew the Atharva Veda very
well.
|| 12.7.3 ||
babhruù çiñyo 'thängirasaù
saindhaväyana eva ca
adhéyetäà saàhite dve
sävarëädyäs tathäpare
Babhru and Saindhaväyana, disciples of Çunaka, studied the
two divisions of their spiritual master's compilation of the
Atharva Veda. Saindhaväyana's disciple Sävarëa and his
other disciples also studied this edition of the Atharva Veda.
Babhru was the disciple of Çunaka (äìgirasaù). Saindhaväyana’s
disciple Sävarëa and others of his disciples studied this.
|| 12.7.4 ||
nakñatrakalpaù çäntiç ca
kaçyapäìgirasädayaù
ete ätharvaëäcäryäù
çåëu pauräëikän mune
Nakñatrakalpa, Çäntikalpa, Kaçyapa, Äìgirasa and others
were also among the äcäryas of the Atharva Veda. Now, O
sage, listen as I name the authorities on Puräëic literature.
|| 12.7.5 ||
trayyäruëiù kaçyapaç ca
sävarëir akåtavranaù
vaiçampäyana-härétau
ñaò vai pauräëikä ime
Trayyäruëi, Kaçyapa, Sävarëi, Akåtavrana, Vaiçampäyana
and Häréta are the six masters of the Puräëas.
|| 12.7.6 ||
adhéyanta vyäsa-çiñyät
saàhitäà mat-pitur mukhät
ekaikäm aham eteñäà
çiñyaù sarväù samadhyagäm
Each of them studied one of the six anthologies of the
Puräëas from my father, Romahärñaëa, who was a disciple
of Vyäsadeva. I became the disciple of these six authorities
and thoroughly learned everything from them.
Süta’s father was Romaharñaëa. I was the student of these six
authorities.
|| 12.7.7 ||
kaçyapo 'haà ca sävarëé
räma-çiñyo 'kåtavranaù
adhémahi vyäsa-çiñyäc
catväro müla-saàhitäù
The sage Kaçyapa and I, along with Sävarëi and Akåtavraëa,
a disciple of Räma, learned the four basic collections of the
Puraëas from Romaharñaëa.
Vyäsa-çiñyät means “from Romaharñaëa.”
|| 12.7.8 ||
puräëa-lakñaëaà brahman
brahmarñibhir nirüpitam
çåëuñva buddhim äçritya
veda-çästränusärataù
O Çaunaka! Please hear with attention the characteristics of
a Puräëa, which have been defined by learned brähmaëas
using their intelligence, in accordance with Vedic literature.
This is more or less a summary of what Çukadeva has already said
at the beginning.
|| 12.7.9-10 ||
sargo 'syätha visargaç ca
våtti-rakñäntaräëi ca
vaàço vaàçänucarétaà
saàsthä hetur apäçrayaù
daçabhir lakñaëair yuktaà
puräëaà tad-vido viduù
kecit païca-vidhaà brahman
mahad-alpa-vyavasthayä
O brähmaëa! Authorities on the matter understand a
Puräëa 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
Puräëas deal with these ten topics, while lesser Puräëas
may deal with five.
The characteristics of a minor Puräëa are as follows
:
sargaç ca pratisargaç ca vaàço manvantaräëi ca
vaàçänucaritaà ceti puräëaà païca-lakñaëam
Creation, secondary creation, the dynasties of kings, the reigns of
Manus and the activities of various dynasties are the five
characteristics of a Puräëa.
When a Puräëa has the ten characteristics it is called a major Puräëa
and when it has only five characteristics it is called a minor Puräëa.
|| 12.7.11 ||
avyäkåta-guëa-kñobhän
mahatas tri-våto 'hamaù
bhüta-sükñmendriyärthänäà
sambhavaù sarga ucyate
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 devatäs.
The generation of all these is called primary creation.
Sarga is defined. From a disturbance of the guëas of pradhäna or
prakåti comes mahat-tattva. From mahat-tattva comes ahaìkära.
From threefold ahaìkära come sense objects (bhüta-sükñma), the
senses and the devatäs (artha). This primary creation is called
sarga. The same verb is understood in the following definitions.
|| 12.7.12 ||
puruñänugåhétänäm
eteñäà väsanä-mayaù
visargo 'yaà samähäro
béjäd béjaà caräcaram
The aggregate, the total and individual jévas, 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 jévas,
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 üti, “impressions of karma” is
included in the present definition.1
|| 12.7.13 ||
våttir bhütäni bhütänäà
caräëäm acaräëi ca
kåtä svena nåëäà tatra
kämäc codanayäpi vä
Våtti means the process of sustenance, by which the moving
beings live upon the nonmoving beings. For a human, våtti
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 sthäna or sustenance is here called våtti.
That is explained in this verse. Because of desire, in general, the
1
SB 2.10.4
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 one’s nature out
of desire or by regulation is called våtti. 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.
|| 12.7.14 ||
rakñäcyutävatärehä
viçvasyänu yuge yuge
tiryaì-martyarñi-deveñu
hanyante yais trayé-dviñaù
In each age, the infallible Lord’s appearance in this world
among the animals, human beings, sages and devatäs is
called protection of the universe. By these incarnations he
kills the enemies of Vedic culture.
Poñaëam was called mercy of the Lord previously. Now poñaëam is
called raksä. Rakñä is explained. The activities of the Lord’s
avatäras among animals, humans and devatäs, which are the cause
of his appearing, are called rakñä. Why does he appear? The
demons are killed by the avatäras. Thus rakñä means protecting his
devotees from the afflictions of the wicked. As well sometimes
rakñä simply means protecting his devotee from great fear (without
a demon being involved). Thus the protection of Ajämila and others
in the Sixth Canto is called rakñä.
|| 12.7.15 ||
manvantaraà manur devä
manu-puträù sureçvaräù
rñayo 'àçävatäräç ca
hareù ñaò-vidham ucyate
Manvantaram means the reign of Manu, during which six
types of persons carry out specific duties: the ruling Manu,
the devatäs, the sons of Manu, Indra, the great sages and
the incarnations of the Supreme Lord.
Previously manvantaräëi was defined as sad-dharma. Here
manvantaram is described. The word vidhä 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.”
|| 12.7.16 ||
räjïäà brahma-prasütänäà
vaàças trai-käliko 'nvayaù
vaàçänucaritaà teñäm
våttaà vaàça-dharäs ca ye
Dynasties are lines of kings originating with Lord Brahmä
and extending continuously through past, present and
future. The activities of the prominent members constitute
the subject of dynastic history.
Vaàça is defined. The continuous line of kings arising from Brahma
is called vaàça. Vaàçänucaritam is then described. The activities of
those among the kings who are famous such as Priyavrata, Dhruva
and Prthu, is called vamçänucaritam.2
|| 12.7.17 ||
naimittikaù präkåtiko
nitya ätyantiko layaù
saàstheti kavibhiù proktaç
caturdhäsya svabhävataù
The learned define saàsthä as destruction of the causes of
the universe on four levels: occasional, elemental,
continuous and ultimate.
The previous term nirodha, here called saàsthäm is explained. The
destruction of the causes (bhäva) of the universe (asya), such as
earth, water, and fire, is called saàsthä.
|| 12.7.18 ||
hetur jévo 'sya sargäder
avidyä-karma-kärakaù
yaà cänuçäyinaà prähur
avyäkåtam utäpare
The cause of sarga, visarga of the universe is the jéva 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 jéva, who performs actions out of ignorance.
Because the Lord creates the universe for the jéva, the jéva is called
the cause. Some call the jéva the possessor of a body made of
mäyä. Anuçäyinam means “a covering of mäyä.” Others, the
devotees, say that the jéva 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 (avyäkåtam). The word uta means
“on the other hand.” Närada has said:
prayujyamäne mayi täà çuddhäà bhägavatéà tanum
2
These two items, vaàça and vaàçänucarta, take the place of éçänukathä of the list from the Second
Canto. Uti from the first list is included in visarga of the present list.
ärabdha-karma-nirväëo nyapatat päïca-bhautikaù
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 Çukadeva
said:
buddhéndriya-manaù-präëän janänäm asåjat prabhuù
mäträrthaà ca bhavärthaà ca ätmane 'kalpanäya 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
Ätmane kalpanäya 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 hitvänyathä-rüpaà svarüpeëa vyavasthitiù (SB 2.10.6) means
to attain a spiritual form, and that is explained also in the present
verse.
|| 12.7.19 ||
vyatirekänvayo yasya
jägrat-svapna-suñuptiñu
mäyä-mayeñu tad brahma
jéva-våttiñv apäçrayaù
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 apäçraya.
This verse explains apäçraya. That Brahman which as a cause is
present in all objects (mäyämayeñu), in states of waking, dreaming
and deep sleep, but which is separate from them (vyatireka) is
called apäçraya.
|| 12.7.20 ||
padärtheñu yathä dravyaà
san-mätraà rüpa-nämasu
béjädi-païcatäntäsu
hy avasthäsu yutäyutam
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
apäçraya.
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, ahaìkära 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 apäçraya.
|| 12.7.21 ||
virameta yadä cittaà
hitvä våtti-trayaà svayam
yogena vä tadätmänaà
vedehäyä nivartate
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 Puräëa, a verse is
given to understand the topic. Similarly it has already been stated:
daçamasya viçuddhy-arthaà navänäm iha lakñaëam
varëayanti mahätmänaù çrutenärthena cäïjasä
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 äçu yä koçaà nigérëam analo yathä
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 guëas, or the
mind take great joy (viçeñeëa rameta) spontaneously in lotus feet of
the Lord. Or, by añöäìga-yoga the mind becomes detached and
reaches nirväëa. At that time the mind realizes Paramätmä
(ätmänam) and becomes detached from material desires. (éhäyäù).
|| 12.7.22 ||
evaà lakñaëa-lakñyäëi
puräëäni purä-vidaù
munayo 'ñöädaça prähuù
kñullakäni mahänti ca
Sages expert in ancient histories have declared that the
Puräëas, according to their various characteristics, can be
divided into eighteen major Puräëas and eighteen secondary
Puräëas.
|| 12.7.23-24 ||
brähmaà pädmaà vaiñëavaà ca
çaivaà laiìgaà sa-gäruòaà
näradéyaà bhägavatam
ägneyaà skända-saàjïitam
bhaviñyaà brahma-vaivartaà
märkaëòeyaà sa-vämanam
värähaà mätsyaà kaurmaà ca
brahmäëòäkhyam iti tri-ñaö
The eighteen major Puräëas are the Brahmä, Padma, Viñëu,
Çiva, Liìga, Garuòa, Närada, Bhägavata, Agni, Skanda,
Bhaviñya, Brahma-vaivarta, Märkaëòeya, Vämana, Varäha,
Matsya, Kürma and Brahmäëòa Puräëas.
Triñaö means eighteen.
|| 12.7.25 ||
brahmann idaà samäkhyätaà
çäkhä-praëayanaà muneù
çiñya-çiñya-praçiñyäëäà
brahma-tejo-vivardhanam
O brähmaëa! I have thoroughly described to you the
expansion of the branches of the Vedas by the great sage
Vyäsadeva, his disciples and the disciples of his disciples.
One who listens to this narration will increase in spiritual
strength.
Muneù means of Vyäsa. I have explained the expansion of the
branches made by Vyäsa, 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 Bhägavatam for the pleasure of the devotees, in
accordance with the previous äcäryas.
