Suta Gosvami said: Sumantu Rsi, the authority on the Atharva Veda, taught his samhita to
his disciple Kabandha, who in turn spoke it to Pathya and Vedadarsa.
Sauklayani, Brahmabali, Modosa and Pippalayani were disciples of Vedadarsa.
Hear from me also the names of the disciples of Pathya.
My dear brahmana, they are Kumuda, Sunaka and Jajali, all of whom knew the Atharva Veda
very well.
Babhru and Saindhavayana, disciples of Sunaka, studied the two divisions of their spiritual
master’s compilation of the Atharva Veda.
Saindhavayana’s disciple Savarna and disciples of other great sages also studied this edition
of the Atharva Veda.
Naksatrakalpa, Santikalpa, Kasyapa, Angirasa and others were also among the acaryas of
the Atharva Veda.
Now, O sage, listen as I name the authorities on Puranic literature.
Trayyaruni, Kasyapa, Savarni, Akrtavrana, Vaisampayana and Harita are the six masters
of the Puranas.
Each of them studied one of the six anthologies of the Puranas from my father, Romaharsana,
who was a disciple of Srila Vyasadeva.
I became the disciple of these six authorities and thoroughly learned all their presentations
of Puranic wisdom.
Romaharsana, a disciple of Vedavyasa, divided the Puranas into four basic compilations.
The sage Kasyapa and I, along with Savarni and Akrtavrana, a disciple of Rama, learned
these four divisions.
O Saunaka, please hear with attention the characteristics of a Purana, which have been
defined by the most eminent learned brahmanas in accordance with Vedic literature.
O brahmana, authorities on the matter understand a Purana 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 Puranas deal with these ten topics, while lesser Puranas
may deal with five.
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.
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.
Vrtti means the process of sustenance, by which the moving beings live upon the nonmoving.
For a human, vrtti 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.
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.
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.
Dynasties are lines of kings originating with Lord Brahma 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.
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.
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.
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.
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.
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.
Sages expert in ancient histories have declared that the Puranas, according to their various
characteristics, can be divided into eighteen major Puranas and eighteen secondary Puranas.
The eighteen major Puranas are the Brahma, Padma, Visnu, Siva, Linga, Garuda,
Narada, Bhagavata, Agni, Skanda, Bhavisya, Brahma-vaivarta, Markandeya, Vamana, Varaha,
Matsya, Kurma and Brahmanda Puranas.
I have thoroughly described to you, O brahmana, the expansion of the branches of the Vedas
by the great sage Vyasadeva, his disciples and the disciples of his disciples.
One who listens to this narration will increase in spiritual strength.