Srimad Bhagavatam · Canto 12 · Chapter 7
सूत उवाच अथर्ववित्सुमन्तुश्च शिष्यमध्यापयत् स्वकाम् । संहितां सोऽपि पथ्याय वेददर्शाय चोक्तवान् ॥ १ ॥
sūta uvāca atharva-vit sumantuś ca śiṣyam adhyāpayat svakām saṁhitāṁ so ’pi pathyāya vedadarśāya coktavān
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.
शौक्लायनिर्ब्रह्मबलिर्मोदोष: पिप्पलायनि: । वेददर्शस्य शिष्यास्ते पथ्यशिष्यानथो शृणु । कुमुद: शुनको ब्रह्मन् जाजलिश्चाप्यथर्ववित् ॥ २ ॥
śauklāyanir brahmabalir modoṣaḥ pippalāyaniḥ vedadarśasya śiṣyās te pathya-śiṣyān atho śṛṇu kumudaḥ śunako brahman jājaliś cāpy atharva-vit
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.
बभ्रु: शिष्योऽथाङ्गिरस: सैन्धवायन एव च । अधीयेतां संहिते द्वे सावर्णाद्यास्तथापरे ॥ ३ ॥
babhruḥ śiṣyo ’thāṅgirasaḥ saindhavāyana eva ca adhīyetāṁ saṁhite dve sāvarṇādyās tathāpare
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 disciples of other great sages also studied this edition of the Atharva Veda.
नक्षत्रकल्प: शान्तिश्च कश्यपाङ्गिरसादय: । एते आथर्वणाचार्या: शृणु पौराणिकान् मुने ॥ ४ ॥
nakṣatrakalpaḥ śāntiś ca kaśyapāṅgirasādayaḥ ete ātharvaṇācāryāḥ śṛṇu paurāṇikān mune
Nakṣatrakalpa, Śāntikalpa, Kaśyapa, Āṅgirasa and others were also among the ācāryas of the Atharva Veda. Now, O sage, listen as I name the authorities on Purāṇic literature.
त्रय्यारुणि: कश्यपश्च सावर्णिरकृतव्रण: । वैशम्पायनहारीतौ षड् वै पौराणिका इमे ॥ ५ ॥
trayyāruṇiḥ kaśyapaś ca sāvarṇir akṛtavraṇaḥ vaiśampāyana-hārītau ṣaḍ vai paurāṇikā ime
Trayyāruṇi, Kaśyapa, Sāvarṇi, Akṛtavraṇa, Vaiśampāyana and Hārīta are the six masters of the Purāṇas.
अधीयन्त व्यासशिष्यात् संहितां मत्पितुर्मुखात् । एकैकामहमेतेषां शिष्य: सर्वा: समध्यगाम् ॥ ६ ॥
adhīyanta vyāsa-śiṣyāt saṁhitāṁ mat-pitur mukhāt ekaikām aham eteṣāṁ śiṣyaḥ sarvāḥ samadhyagām
Each of them studied one of the six anthologies of the Purāṇas from my father, Romaharṣaṇa, who was a disciple of Śrīla Vyāsadeva. I became the disciple of these six authorities and thoroughly learned all their presentations of Purāṇic wisdom.
कश्यपोऽहं च सावर्णी रामशिष्योऽकृतव्रण: । अधीमहि व्यासशिष्याच्चत्वारो मूलसंहिता: ॥ ७ ॥
kaśyapo ’haṁ ca sāvarṇī rāma-śiṣyo ’kṛtavraṇaḥ adhīmahi vyāsa-śiṣyāc catvāro mūla-saṁhitāḥ
Romaharṣaṇa, a disciple of Vedavyāsa, divided the Purāṇas into four basic compilations. The sage Kaśyapa and I, along with Sāvarṇi and Akṛtavraṇa, a disciple of Rāma, learned these four divisions.
पुराणलक्षणं ब्रह्मन् ब्रह्मर्षिभिर्निरूपितम् । शृणुष्व बुद्धिमाश्रित्य वेदशास्त्रानुसारत: ॥ ८ ॥
purāṇa-lakṣaṇaṁ brahman brahmarṣibhir nirūpitam śṛṇuṣva buddhim āśritya veda-śāstrānusārataḥ
O Śaunaka, please hear with attention the characteristics of a Purāṇa, which have been defined by the most eminent learned brāhmaṇas in accordance with Vedic literature.
सर्गोऽस्याथ विसर्गश्च वृत्तिरक्षान्तराणि च । वंशो वंशानुचरितं संस्था हेतुरपाश्रय: ॥ ९ ॥ दशभिर्लक्षणैर्युक्तं पुराणं तद्विदो विदु: । केचित् पञ्चविधं ब्रह्मन् महदल्पव्यवस्थया ॥ १० ॥
sargo ’syātha visargaś ca vṛtti-rakṣāntarāṇi ca vaṁśo vaṁśānucaritaṁ saṁsthā hetur apāśrayaḥ 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, motivation and the supreme shelter. Other scholars state that the great Purāṇas deal with these ten topics, while lesser Purāṇas may deal with five.
अव्याकृतगुणक्षोभान्महतत्रिस्त्रवृतोऽहम: । भूतसूक्ष्मेन्द्रियार्थानां सम्भव: सर्ग उच्यते ॥ ११ ॥
avyākṛta-guṇa-kṣobhān mahatas tri-vṛto ’hamaḥ bhūta-sūkṣmendriyārthānāṁ sambhavaḥ 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 subtle forms of perception, as the senses and as the gross sense objects. The generation of all these is called creation.
पुरुषानुगृहीतानामेतेषां वासनामय: । विसर्गोऽयं समाहारो बीजाद् बीजं चराचरम् ॥ १२ ॥
puruṣānugṛhītānām eteṣāṁ vāsanā-mayaḥ visargo ’yaṁ samāhāro bījād bījaṁ carācaram
The secondary creation, which exists by the mercy of the Lord, is the manifest amalgamation of the desires of the living entities. Just as a seed produces additional seeds, activities that promote material desires in the performer produce moving and nonmoving life forms.
वृत्तिर्भूतानि भूतानां चराणामचराणि च । कृता स्वेन नृणां तत्र कामाच्चोदनयापि वा ॥ १३ ॥
vṛttir bhūtāni bhūtānāṁ carāṇām acarāṇi ca kṛtā svena nṛṇāṁ tatra kāmāc codanayāpi vā
Vṛtti means the process of sustenance, by which the moving beings live upon the nonmoving. For a human, vṛtti specifically means acting for one’s livelihood in a manner suited to his personal nature. Such action may be carried out either in pursuit of selfish desire or in accordance with the law of God.
रक्षाच्युतावतारेहा विश्वस्यानु युगे युगे । तिर्यङ्मर्त्यर्षिदेवेषु हन्यन्ते यैस्त्रयीद्विष: ॥ १४ ॥
rakṣācyutāvatārehā viśvasyānu yuge yuge tiryaṅ-martyarṣi-deveṣu hanyante yais trayī-dviṣaḥ
In each age, the infallible Lord appears in this world among the animals, human beings, sages and demigods. By His activities in these incarnations He protects the universe and kills the enemies of Vedic culture.
मन्वन्तरं मनुर्देवा मनुपुत्रा: सुरेश्वरा: । ऋषयोऽशांवताराश्च हरे: षड्विधमुच्यते ॥ १५ ॥
manvantaraṁ manur devā manu-putrāḥ sureśvarāḥ ṛṣayo ’ṁśāvatārāś ca hareḥ ṣaḍ-vidham ucyate
In each reign of Manu, six types of personalities appear as manifestations of Lord Hari: the ruling Manu, the chief demigods, the sons of Manu, Indra, the great sages and the partial incarnations of the Supreme Personality of Godhead.
राज्ञां ब्रह्मप्रसूतानां वंश त्रैकालिकोऽन्वय: । वंशानुचरितं तेषां वृत्तं वंशधराश्च ये ॥ १६ ॥
rājñāṁ brahma-prasūtānāṁ vaṁśas trai-kāliko ’nvayaḥ vaṁśānucaritaṁ teṣāṁ vṛttaṁ vaṁśa-dharās ca ye
Dynasties are lines of kings originating with Lord Brahmā and extending continuously through past, present and future. The accounts of such dynasties, especially of their most prominent members, constitute the subject of dynastic history.
नैमित्तिक: प्राकृतिको नित्य आत्यन्तिको लय: । संस्थेति कविभि: प्रोक्तश्चतुर्धास्य स्वभावत: ॥ १७ ॥
naimittikaḥ prākṛtiko nitya ātyantiko layaḥ saṁstheti kavibhiḥ proktaś caturdhāsya svabhāvataḥ
There are four types of cosmic annihilation — occasional, elemental, continuous and ultimate — all of which are effected by the inherent potency of the Supreme Lord. Learned scholars have designated this topic dissolution.
हेतुर्जीवोऽस्य सर्गादेरविद्याकर्मकारक: । यं चानुशायिनं प्राहुरव्याकृतमुतापरे ॥ १८ ॥
hetur jīvo ’sya sargāder avidyā-karma-kārakaḥ yaṁ cānuśāyinaṁ prāhur avyākṛtam utāpare
Out of ignorance the living being performs material activities and thereby becomes in one sense the cause of the creation, maintenance and destruction of the universe. Some authorities call the living being the personality underlying the material creation, while others say he is the unmanifest self.
व्यतिरेकान्वयो यस्य जाग्रत्स्वप्नसुषुप्तिषु । मायामयेषु तद् ब्रह्म जीववृत्तिष्वपाश्रय: ॥ १९ ॥
vyatirekānvayo yasya jāgrat-svapna-suṣuptiṣu māyā-mayeṣu tad brahma jīva-vṛttiṣv apāśrayaḥ
The Supreme Absolute Truth is present throughout all the stages of awareness — waking consciousness, sleep and deep sleep — throughout all the phenomena manifested by the illusory energy, and within the functions of all living entities, and He also exists separate from all these. Thus situated in His own transcendence, He is the ultimate and unique shelter.
पदार्थेषु यथा द्रव्यं सन्मात्रं रूपनामसु । बीजादिपञ्चतान्तासु ह्यवस्थासु युतायुतम् ॥ २० ॥
padārtheṣu yathā dravyaṁ san-mātraṁ rūpa-nāmasu bījādi-pañcatāntāsu hy avasthāsu yutāyutam
Although a material object may assume various forms and names, its essential ingredient is always present as the basis of its existence. Similarly, both conjointly and separately, the Supreme Absolute Truth is always present with the created material body throughout its phases of existence, beginning with conception and ending with death.
विरमेत यदा चित्तं हित्वा वृत्तित्रयं स्वयम् । योगेन वा तदात्मानं वेदेहाया निवर्तते ॥ २१ ॥
virameta yadā cittaṁ hitvā vṛtti-trayaṁ svayam yogena vā tadātmānaṁ vedehāyā nivartate
Either automatically or because of one’s regulated spiritual practice, one’s mind may stop functioning on the material platform of waking consciousness, sleep and deep sleep. Then one understands the Supreme Soul and withdraws from material endeavor.
एवंलक्षणलक्ष्याणि पुराणानि पुराविद: । मुनयोऽष्टादश प्राहु: क्षुल्लकानि महान्ति च ॥ २२ ॥
evaṁ lakṣaṇa-lakṣyāṇi purāṇāni purā-vidaḥ munayo ’ṣṭādaśa prāhuḥ kṣullakāni mahānti ca
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.
ब्राह्मं पाद्मं वैष्णवं च शैवं लैङ्गं सगारुडं । नारदीयं भागवतमाग्नेयं स्कान्दसंज्ञितम् ॥ २३ ॥ भविष्यं ब्रह्मवैवर्तं मार्कण्डेयं सवामनम् । वाराहं मात्स्यं कौर्मं च ब्रह्माण्डाख्यमिति त्रिषट् ॥ २४ ॥
brāhmaṁ pādmaṁ vaiṣṇavaṁ ca śaivaṁ laiṅgaṁ sa-gāruḍaṁ nāradīyaṁ bhāgavatam āgneyaṁ skānda-saṁjñitam bhaviṣyaṁ brahma-vaivartaṁ mārkaṇḍeyaṁ sa-vāmanam vārāhaṁ mātsyaṁ kaurmaṁ ca brahmāṇḍākhyam iti tri-ṣaṭ
The eighteen major Purāṇas are the Brahma, Padma, Viṣṇu, Śiva, Liṅga, Garuḍa, Nārada, Bhāgavata, Agni, Skanda, Bhaviṣya, Brahma-vaivarta, Mārkaṇḍeya, Vāmana, Varāha, Matsya, Kūrma and Brahmāṇḍa Purāṇas.
ब्रह्मन्निदं समाख्यातं शाखाप्रणयनं मुने: । शिष्यशिष्यप्रशिष्याणां ब्रह्मतेजोविवर्धनम् ॥ २५ ॥
brahmann idaṁ samākhyātaṁ śākhā-praṇayanaṁ muneḥ śiṣya-śiṣya-praśiṣyāṇāṁ brahma-tejo-vivardhanam
I have thoroughly described to you, O brāhmaṇa, 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.
