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Govindam Âdi Purusham

 

 

 

Canto 12

 

Chapter 7

 

The Devotion in Samhitâ Branches and the Ten Topics of the Purânas

(1) S'rî Sûta said: "Sumantu Rishi, the expert on the Atharva Veda as you know [see 6.52-53], instructed his collection to his disciple [named Kabandha], who [dividing it in two] was pleased to speak it to Pathya and Vedadars'a. (2) Please listen: S'auklâyani, Brahmabali, Modosha and Pippalâyani, the disciples of Vedadars'a and the disciples of Pathya, my dear brahmin, Kumuda, S'unaka and Jâjali, were all authorities on the Atharva Veda as well. (3) Babhru and Saindhavâyana, disciples of S'unaka ['he from the line of Angirâ'], then the same manner learned two samhitâs and so did other disciples headed by Sâvarna [learn from them]. (4) With Nakshatrakalpa, S'ântikalpa as also Kas'yapa and Ângirasa belonging to these âcâryas of the Atharva Veda, now hear, o sage, about the authorities of the purânas.

(5) Trayyâruni, Kas'yapa, Sâvarni, Akritavrana, Vais'ampâyana and Hârîta - these are factually the six masters of the purânas. (6) They learned the collection from the mouth of Vyâsa's pupil, my father [Romaharshana], and I, as a disciple from each of them learning one portion, became well versed in them all. (7) Kas'yapa, I, Sâvarni and Akritavrana, who is a disciple of Râma [of the Bhârgavas or Pâras'urâma, see also 10.74: 7-9], have assimilated from the disciple of Vyâsa four basic collections. (8) O brahmin, please hear with attention about the characteristics of a purâna, which in accordance with the vedic scriptures by the brahmin seers in their resorting to the intelligence have been ascertained. (9-10) The creation [of this universe, sarga], the subsequent creation [of different worlds and beings, visarga], the maintenance [the sustenance, the vritti or sthâna] and protection [the rakshâ or poshana of the living beings], the reigns [of the various Manus], the dynasties [vams'as], the narrations about them [vams'a-anucaritam], the annihilation [of different kinds, pralaya or samsthâ], the motivation [of individuality or hetu] and the supreme shelter [of the Fortunate One or apâs'raya], o brahmin, are the ten characteristic topics of a purâna as understood by the authorities on the matter; some state that relative to the greater ones, the lesser purânas deal with five [see also S'uka on this 2.10.1-7 and *].

(11) Creation [sarga] is what the generation is called from the primordial state from which by the agitation of the modes the cosmic intelligence raised from which the identification with the matter rose as divided in three aspects [or types of beings to the modes], which further manifested as the subtle forms of perception, the senses and the objects of perception [formation by the conditioning of and identification with Time, compare 2.10: 3].

(12) The secondary creation [visarga] is the assemblage consisting of the inherent properties [the vâsanas] of the moving and nonmoving living beings, the propensities that, to the grace of the Original Person [purusha], are produced the same way as seed produces more seeds.

(13) The sustenance [vritti] is the subsisting of the moving beings on the nonmoving ones, or, more specifically humane, the acting for one's livelihood in accord with one's personal nature in which one indeed either lives to one's lust or to the rules.

(14) Rakshâ [or protection] is there with the Incarnations of the Infallible One, age after age present among the animals, the mortals, the seers and the demigods; by them are the enemies of the threefold Veda killed [see also B.G. 4: 7].

(15) To each reign of a Manu there is the sixfold of the Lord: the Manu, the demigods, the sons of the Manu, the different controllers of the enlightened [the Indras], the seers [or rishis], and the partial incarnations [the Lord His ams'a-avatâras].

(16) Dynasties [vams'as] originating from Brahmâ extend into the threefold of time [trikâlika] as series of kings and their histories [vams'a-anucaritam] describe the activities of the prominent members in succession.

(17) The occasional, elemental, continuous and ultimate annihilation from His potency concerns the dissolution in four aspects of this universe thus by the scholars described [as samsthâ or pralaya, see also 12.4].

(18) The motive [hetu] of the creation [sarga] and so on of this all, is the individual living soul [jîva], who out of ignorance is the performer of fruitive activities [karma]; or differently do others speak of the unmanifest underlying personality.

(19) God as the supreme shelter [apâs'raya] is there, separately and conjoint, within the waking, the sleeping and the dreamless state, within the things presented by the illusory energy and within the functions of individuality. (20) Just as the basic substance of material objects is connected to, as well as apart from, their sheer existence as things having names and form, is it [with God] so, throughout the various phases of a bodily existence, from the seed in the beginning to the five elements [one returns to] in the end [compare 8.6: 10]. (21) Of its own or through yoga, may thought stop to the threefold state [vritti-traya]; one, ceasing from the material endeavor, then knows the Supreme Soul [see also 3.25: 32-33].

(22) This way distinguished by their characteristics are there, so say the sages expert in the ancient stories, eighteen big and [eighteen] small purânas [from 9000 up tot 81.000 verses, see also upa-purâna]. (23-24) They are known as the three times six purânas [to each guna-avatâra] called Brahmâ, Padma, Vishnu, S'iva, Linga, Garuda, Nârada, Bhâgavata, Agni, Skanda, Bhavishya, Brahma-vaivarta, Mârkandeya, Vâmana, Varâha, Matsya, Kûrma and Brahmânda [see purânas]. (25) In full I described to you, o brahmin, this devotion in branches of the sage [Vyâsadeva], his disciples and the disciples of his disciples, which increases the spiritual potency [of the hearer]."

 

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Source Texts:

The Purânic Literatures

 

Text 1

S'rî Sûta said: "Sumantu Rishi, the expert on the Atharva Veda as you know [see 6.52-53], instructed his collection to his disciple [named Kabandha], who [dividing it in two] was pleased to speak it to Pathya and Vedadars'a.

Sûta Gosvâmî said: Sumantu Rishi, the authority on the Atharva Veda, taught his samhitâ to his disciple Kabandha, who in turn spoke it to Pathya and Vedadars'a.

 

Text 2

Please listen: S'auklâyani, Brahmabali, Modosha and Pippalâyani, the disciples of Vedadars'a and the disciples of Pathya, my dear brahmin, Kumuda, S'unaka and Jâjali, were all authorities on the Atharva Veda as well.

S'auklâyani, Brahmabali, Modosha and Pippalâyani were disciples of Vedadars'a. Hear from me also the names of the disciples of Pathya. My dear brâhmana, they are Kumuda, S'unaka and Jâjali, all of whom knew the Atharva Veda very well.

  

Text 3

Babhru and Saindhavâyana, disciples of S'unaka ['he from the line of Angirâ'], then the same manner learned two samhitâs and so did other disciples headed by Sâvarna [learn from them].

Babhru and Saindhavâyana, disciples of S'unaka, studied the two divisions of their spiritual master's compilation of the Atharva Veda. Saindhavâyana's disciple Sâvarna and disciples of other great sages also studied this edition of the Atharva Veda.

  

 Text 4

With Nakshatrakalpa, S'ântikalpa as also Kas'yapa and Ângirasa belonging to these âcâryas of the Atharva Veda, now hear, o sage, about the authorities of the purânas.

Nakshatrakalpa, S'ântikalpa, Kas'yapa, Ângirasa and others were also among the âcâryas of the Atharva Veda. Now, O sage, listen as I name the authorities on Purânic literature.

 

Text 5

Trayyâruni, Kas'yapa, Sâvarni, Akritavrana, Vais'ampâyana and Hârîta - these are factually the six masters of the purânas.

Trayyâruni, Kas'yapa, Sâvarni, Akritavrana, Vais'ampâyana and Hârîta are the six masters of the purânas.

 

Text 6

They learned the collection from the mouth of Vyâsa's pupil, my father [Romaharshana], and I, as a disciple from each of them learning one portion, became well versed in them all.

Each of them studied one of the six anthologies of the purânas from my father, Romaharshana, who was a disciple of S'rîla Vyâsadeva. I became the disciple of these six authorities and thoroughly learned all their presentations of Puranic wisdom.

 

Text 7

Kas'yapa, I, Sâvarni and Akritavrana, who is a disciple of Râma [of the Bhârgavas or Pâras'urâma, see also 10.74: 7-9], have assimilated from the disciple of Vyâsa four basic collections.

Romaharshana, a disciple of Vedavyâsa, divided the purânas into four basic compilations. The sage Kas'yapa and I, along with Sâvarni and Akritavrana, a disciple of Râma, learned these four divisions.

 

 Text 8

O brahmin, please hear with attention about the characteristics of a purâna, which in accordance with the vedic scriptures by the brahmin seers in their resorting to the intelligence have been ascertained.

O S'aunaka, please hear with attention the characteristics of a purâna, which have been defined by the most eminent learned brâhmanas in accordance with Vedic literature.

  

 Text 9-10

The creation [of this universe, sarga], the subsequent creation [of different worlds and beings, visarga], the maintenance [the sustenance, the vritti or sthâna] and protection [the rakshâ or poshana of the living beings], the reigns [of the various Manus], the dynasties [vams'as], the narrations about them [vams'a-anucaritam], the annihilation [of different kinds, pralaya or samsthâ], the motivation [of individuality or hetu] and the supreme shelter [of the Fortunate One or apâs'raya], o brahmin, are the ten characteristic topics of a purâna as understood by the authorities on the matter; some state that relative to the greater ones, the lesser purânas deal with five [see also S'uka on this 2.10.1-7 and *].

O brâhmana, authorities on the matter understand a purâna 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 purânas deal with these ten topics, while lesser purânas may deal with five.

 

Text 11

Creation [sarga] is what the generation is called from the primordial state from which by the agitation of the modes the cosmic intelligence raised from which the identification with the matter rose as divided in three aspects [or types of beings to the modes], which further manifested as the subtle forms of perception, the senses and the objects of perception [formation by the conditioning of and identification with Time, compare 2.10: 3].

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.

 

Text 12

The secondary creation [visarga] is the assemblage consisting of the inherent properties [the vâsanas] of the moving and nonmoving living beings, the propensities that, to the grace of the Original Person [purusha], are produced the same way as seed produces more seeds.

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.

 

Text 13

The sustenance [vritti] is the subsisting of the moving beings on the nonmoving ones, or, more specifically humane, the acting for one's livelihood in accord with one's personal nature in which one indeed either lives to one's lust or to the rules.

Vritti means the process of sustenance, by which the moving beings live upon the nonmoving. For a human, vritti 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.

 

Text 14

Rakshâ [or protection] is there with the Incarnations of the Infallible One, age after age present among the animals, the mortals, the seers and the demigods; by them are the enemies of the threefold Veda killed [see also B.G. 4: 7].

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.

 

Text 15

To each reign of a Manu there is the sixfold of the Lord: the Manu, the demigods, the sons of the Manu, the different controllers of the enlightened [the Indras], the seers [or rishis], and the partial incarnations [the Lord His ams'a-avatâras].

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.

 

Text 16

Dynasties [vams'as] originating from Brahmâ extend into the threefold of time [trikâlika] as series of kings and their histories [vams'a-anucaritam] describe the activities of the prominent members in succession.

Dynasties are lines of kings originating with Lord Brahmâ 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.

 

Text 17

The occasional, elemental, continuous and ultimate annihilation from His potency concerns the dissolution in four aspects of this universe thus by the scholars described [as samsthâ or pralaya, see also 12.4].

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.

 

Text 18

The motive [hetu] of the creation [sarga] and so on of this all, is the individual living soul [jîva], who out of ignorance is the performer of fruitive activities [karma]; or differently do others speak of the unmanifest underlying personality.

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.

 

Text 19

God as the supreme shelter [apâs'raya] is there, separately and conjoint, within the waking, the sleeping and the dreamless state, within the things presented by the illusory energy and within the functions of individuality.

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.

 

Text 20

Just as the basic substance of material objects is connected to, as well as apart from, their sheer existence as things having names and form, is it [with God] so, throughout the various phases of a bodily existence, from the seed in the beginning to the five elements [one returns to] in the end [compare 8.6: 10].

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.

 

Text 21

Of its own or through yoga, may thought stop to the threefold state [vritti-traya]; one, ceasing from the material endeavor, then knows the Supreme Soul [see also 3.25: 32-33].

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.

 

Text 22

This way distinguished by their characteristics are there, so say the sages expert in the ancient stories, eighteen big and [eighteen] small purânas [from 9000 up tot 81.000 verses, see also upa-purâna].

Sages expert in ancient histories have declared that the purânas, according to their various characteristics, can be divided into eighteen major purânas and eighteen secondary purânas.

 

Text 23-24

They are known as the three times six purânas [to each guna-avatâra] called Brahmâ, Padma, Vishnu, S'iva, Linga, Garuda, Nârada, Bhâgavata, Agni, Skanda, Bhavishya, Brahma-vaivarta, Mârkandeya, Vâmana, Varâha, Matsya, Kûrma and Brahmânda [see purânas].

The eighteen major purânas are the Brahmâ, Padma, Vishnu, S'iva, Linga, Garuda, Nârada, Bhâgavata, Agni, Skanda, Bhavishya, Brahma-vaivarta, Mârkandeya, Vâmana, Varâha, Matsya, Kûrma and Brahmânda purânas.

 

Text 25

In full I described to you, o brahmin, this devotion in branches of the sage [Vyâsadeva], his disciples and the disciples of his disciples, which increases the spiritual potency [of the hearer]."

I have thoroughly described to you, O brâhmana, the expansion of the branches of the Vedas by the great sage Vyâsadeva, his disciples and the disciples of his disciples. One who listens to this narration will increase in spiritual strength.

  

* The vedic verse (Amarkhasa) to this secondary status of a purâna says: sargas' ca pratisargas' ca vams'o manvantarâni ca vams'ânucaritam ceti purânam pañca-lakshanam; "Creation, secondary creation, the dynasties of kings, the reigns of Manus and the activities of various dynasties are the five characteristics of a purâna."

S'rîla Jîva Gosvâmî has explained to this that the ten principal topics of S'rîmad-Bhâgavatam are found within each of the twelve cantos. One should not try to assign each of the ten topics to a particular canto. Nor should the S'rîmad-Bhâgavatam be artificially interpreted to show that it deals with the topics successively. The simple fact is that all aspects of knowledge important to human beings, summarized in the ten categories mentioned above, are described with various degrees of emphasis and analysis throughout the S'rîmad-Bhâgavatam [pp. 12.7: 9-10].

 

 

 

 

 

For this original translation was used the Vedabase of the BBT offering the work
that Svâmi Prabhupâda's pupils did to complete his translation of the Bhâgavatam.
See the
S'rîmad Bhâgavatam links-page
for this and more books of Prabhupâda.
Production:
Filognostic Association of The Order of Time


 

 

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