Ten Characteristics of a Purāṇa

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Brahmā folded his hands in respect to the Lord whose qualities are the object of the devotees’ senses, and who had disappeared. Brahmā, the total of all living beings, then created this universe as he had done in the previous kalpa.

COMMENTARY

Indriyārthāya means “unto him whose qualities such as beauty are the object of the senses.” Pūrvavat means as in the previous kalpa or day of Brahmā. By this it is understood that Brahmā’s bewilderment on seeing his daughter took place in the previous kalpa,[191] not after hearing the instructions of the four verses of Bhāgavatam, for the Lord has just said that in this kalpa Brahmā would not be bewildered. The bewilderment of Brahmā when Kṛṣṇa appeared on earth during this kalpa must be understood to be a pastime produced by the mercy of the Lord.

|| 2.9.40 ||

prajāpatir dharma-patir ekadā niyamān yamān |

bhadraṁ prajānām anvicchann ātiṣṭhat svārtha-kāmyayā ||

TRANSLATION

Once, Brahmā, lord of dharma, desiring the benefit of the progeny, followed rules and regulations to fulfill his desire.

COMMENTARY

After this, the conversation between Nārada and Brahmā which was previously described in SB 2.5 took place. Five verses describe this conditions under which this conversation took place. Desiring benefit for the progeny he followed rules and regulations, teaching others by his conduct, with his own purpose in mind -- “Let them also follow these rules.”

|| 2.9.41-42 ||

taṁ nāradaḥ priyatamo rikthādānām anuvrataḥ |

śuśrūṣamāṇaḥ śīlena praśrayeṇa damena ca ||

māyāṁ vividiṣan viṣṇor māyeśasya mahā-muniḥ |

mahā-bhāgavato rājan pitaraṁ paryatoṣayat ||

TRANSLATION

Nārada, the dearest to Brahmā among all his sons, was devoted to his father, and obedient. O King! This great devotee, this great sage, desiring to understand the māyā of Viṣṇu, the master of māyā, satisfied his father by his proper conduct, respect and sense control.

COMMENTARY

Riktha means inheritance. Rikthādāna means a son, who inherits the wealth of the father. Nārada was the dearest son of Brahmā. Among the wealth of karma-yoga, jñāna-yoga and bhakti-yoga belonging to Brahmā, Dakṣa and others obtained karma-yoga. The Kumāras obtained jñāna-yoga. Nārada obtained bhakti-yoga, because of his outstanding qualities. Anuvrataḥ means that he was devoted to his father.

Māyām refers to the material energy, or to the mercy of the Lord. Nārada desired to understand the variegated nature of māyā. Viṣṇu is the master of material māyā. Or māyeśasya can mean “of he who controls everything by mercy (māyā).”

|| 2.9.43 ||

tuṣṭaṁ niśāmya pitaraṁ lokānāṁ prapitāmaham |

devarṣiḥ paripapraccha bhavān yan mānupṛcchati ||

TRANSLATION

Seeing that his father, the great-grandfather of the worlds, was satisfied, Nārada asked him what you have asked me.

COMMENTARY

Niśāmya means “seeing.” Mā means mām.

|| 2.9.44 ||

tasmā idaṁ bhāgavataṁ purāṇaṁ daśa-lakṣaṇam |

proktaṁ bhagavatā prāha prītaḥ putrāya bhūta-kṛt ||

TRANSLATION

Brahmā, affectionate to Nārada, then spoke to his son the Bhāgavata Purāṇa which was endowed with ten characteristics and which was spoken by the Lord in four verses.

COMMENTARY

Brahmā then spoke the scripture with ten characteristics in detail, which the Lord had spoken in summary in four verses. Some say however that the Lord himself spoke the complete twelve volumes (the entire scripture) endowed with ten characteristics, after speaking the four verses as a summary.

|| 2.9.45 ||

nāradaḥ prāha munaye sarasvatyās taṭe nṛpa |

dhyāyate brahma paramaṁ vyāsāyāmita-tejase ||

TRANSLATION

O King! Nārada spoke this to the sage Vyāsa of unlimited powers, who was meditating on the supreme brahman on the bank of the Sarasvatī River.

COMMENTARY

Nārāyaṇa spoke to Brahmā. Brahmā spoke to Nārada. Nārada spoke to Vyāsa. Vyāsa spoke to me, Śukadeva. I am speaking to you. In this way the topics of the Lord were passed on perfectly through six great persons.

|| 2.9.46 ||

yad utāhaṁ tvayā pṛṣṭo vairājāt puruṣād idam |

yathāsīt tad upākhyāste praśnān anyāṁś ca kṛtsnaśaḥ ||

TRANSLATION

I will explain what you asked me concerning how this universe arose from the universal form and will answer all the other questions as well.

COMMENTARY

I will give the answers to your questions by the explanations given in the Bhāgavatam. You asked me about the universal form:

puruṣāvayavair lokāḥ sapālāḥ pūrva-kalpitāḥ

lokair amuṣyāvayavāḥ sa-pālair iti śuśruma

The planets and their protectors were previously identified with limbs of the puruṣa and the limbs of the puruṣa were identified with the planets. This I have heard. If there are more details please explain them. SB 2.8.11

Yathā means yathāvat (how).

and Third Description of Universal Form

|| 2.10.1 ||śrī-śuka uvāca—

atra sargo visargaś ca sthānaṁ poṣaṇam ūtayaḥ |

manvantareśānukathā nirodho muktir āśrayaḥ ||

TRANSLATION

Śukadeva said: In this Purāṇa there are ten topics: creation, secondary creation, protection, mercy of the Lord, material activities, the conduct of the Manus, stories of the Lord, destruction of the universe, liberation and the ultimate shelter.

COMMENTARY

In this chapter the ten subject matters of the Bhāgavatam are described, starting with creation and sub-creation. The divisions of adhyātmā, adhibhūta and adhidaiva are also described.

At the end of the last chapter the Bhāgavatam was described as having ten characteristics. These are shown in this verse. Manvantareśānukathā is a dvandva compound indicating two items.

|| 2.10.2 ||

daśamasya viśuddhy-arthaṁ navānām iha lakṣaṇam |

varṇayanti mahātmānaḥ śrutenārthena cāñjasā ||

TRANSLATION

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.

COMMENTARY

Will there be different meanings to this in different scriptures? The devotees describe the nature of the nine topics in order to impart knowledge of the truth, unmixed with anything else, of the tenth topic -- the shelter. Other things which are excluded as the shelter include Svarga and hell, which are only the jivās’ destinations, caused by the Supreme Lord. These places indicate that only the jīvas’ bodies are subject to creation maintenance and destruction. That there is only one shelter is not a fault, since that is the conclusion of scriptures. The devotees describe these topics with meaning coming from the śrutis and by stories illustrating the meaning of the śrutis. The devotees such as Vidura and Maitreya describe these topics.

|| 2.10.3 ||

bhūta-mātrendriya-dhiyāṁ janma sarga udāhṛtaḥ |

brahmaṇo guṇa-vaiṣamyād visargaḥ pauruṣaḥ smṛtaḥ ||

TRANSLATION

Sarga refers to the manifestation of the gross material elements, the tan-mātrās, the senses, the false ego and mahat-tattva, caused when the Lord transforms the guṇas. Visarga is the creation of bodies for the jīvas carried out by Brahmā.

COMMENTARY

Each topic is described. Sarga means the manifestation of elements, tan-mātrās, senses, ahaṅkāra and mahat-tattva (dhiyām) and as well their description in the universal form, caused when the Lord (brahmaṇaḥ) creates transformation of the guṇas. Paurusaḥ refers to Brahmā. Visarga refers to the creation of moving and non-moving entities by Brahmā. “Creation of the jīvas” means giving jīvas forms with intelligence, senses and body for engaging in material enjoyment, pursuing liberation or practicing bhakti according to their qualification. .

|| 2.10.4 ||

sthitir vaikuṇṭha-vijayaḥ poṣaṇaṁ tad-anugrahaḥ |

manvantarāṇi sad-dharma ūtayaḥ karma-vāsanāḥ ||

TRANSLATION

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