SRIMAD BHAGAVATAM: CANTO 12

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.

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. (Vedabase)

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.

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. (Vedabase)

Text 3

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

Text 4

Nakshatrakalpa, S'ântikalpa, Kas'yapa and Ângirasa belong to these âcâryas of the Atharva Veda. Now hear, o sage, about the authorities of the Purânas.

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. (Vedabase)

Text 5

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

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

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.

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. (Vedabase)

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 four basic collections from the disciple of Vyâsa.

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. (Vedabase)

Text 8

O brahmin, please listen attentively to what the characteristics of a Purâna are, which in accordance with the vedic scriptures by the most intelligent brahmin seers have been ascertained.

O brahmin, please hear with attention about the characteristics of a purâna, which in accordance with the vedic scriptures by the most inteligent brahmin seers have been ascertained. (Vedabase)

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 topics characterizing a Purâna as understood by the authorities on the matter; some state that relative to the greater ones, the lesser Purânas deal only with five of these subjects [see also S'uka on this 2.10: 1-7 and *].

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 *]. (Vedabase)

Text 11

Creation [sarga] is what is called the generation from the primordial state. From that state the agitation of the modes raised the cosmic intelligence from which the identification with matter rose the way it is divided in three aspects [or types of beings to the modes]. This further led to the manifestation of 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].

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]. (Vedabase)

Text 12

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

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 seed produces more seeds. (Vedabase)

Text 13

Living beings subsist on [vritti] other living beings that move around or else do not move around. For specifically human beings this means that one for one's livelihood acts according to one's personal nature in which one either lives one's lust or acts in agreement with the [religious] rules.

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. (Vedabase)

Text 14

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

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]. (Vedabase)

Text 15

With every 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].

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]. (Vedabase)

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 [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. (Vedabase)

Text 17

The occasional, elemental, continuous and ultimate annihilation that is effected by His potency constitutes the four aspects of what the scholars describe as the dissolution of this universe [as samsthâ or pralaya, see also 12.4].

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]. (Vedabase)

Text 18

The motive [hetu] of the creation [sarga] and everything that belongs to it, is the individual living soul [jîva], who out of ignorance is the performer of fruitive activities [karma]. Others on the contrary speak of the unmanifest underlying personality.

The motive [hetu] of the creation [sarga] and everything that belongs to it, 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. (Vedabase)

Text 19

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

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

Text 20

The basic substance of material objects is connected to, as well as independent from, their separate existence as things that have a name and form. The same way it is [with God who] throughout the various phases of a bodily existence, [is connected to as well as independently present] from the seed in the beginning up to the five elements [one returns to] in the end [compare 8.6: 10].

Just as the basic substance of material objects s 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]. (Vedabase)

Text 21

Of its own or through yoga, thought may stop in transcendence of the threefold state [vritti-traya]. When one ceases from material endeavoring one knows the Supreme Soul [see also 3.25: 32-33].

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

Text 22

This way distinguished by their characteristics there are, so say the sages expert in the ancient stories, eighteen big and [eighteen] small Purânas [from 9.000 up tot 81.000 verses, see also Upa-purâna].

This way distinguished by their characteristics there are, 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]. (Vedabase)

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].

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]. (Vedabase)

Text 25

O brahmin, I thus described thoroughly the knowledge conducive to one's spiritual potency the way it is divided by the sage [Vyâsa], his disciples and the disciples of his disciples."

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]." (Vedabase)

* 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].