The Religion
Purana
Introduction
In this paper, we will be looking into Puranas its origins, parts, types, and its characteristics. This paper has mainly two parts i.e., Major and Minor Puranas. However, we will not be going into detail with all the Puranas except for some few of the Puranas. This paper will give some insights of the Puranas which is also considered to be one of the most complex literature of the Hindu religion.
1. Origin of Puranas
The word Purana originally means ancient or old narrative however before the beginning of the Christian era. The extensive Purana literature handed down to posterity included both early and late distinguishing major and minor work. The distinguished class name Mahapurana and it was given in comparatively in late days particularly major Puranas which commanded the highest respect of the people for their age and importance. Presently we have works of Mahapuranas which are known to us and they are Vayu, Brahmanda, Markandeya, Visnu, Matsya, Bhagavata, Kurma, Vamana, Linga, Varaha, Padma, Naradiya, Agni, Garuda, Brahma, Skanda, Brahmavaivarta, and Bhavisya Purana. Most of this work is of late origin not single claims to have come down in its original form among this eighteen Puranas there some Puranas or Upapurana which show the style by their number of works.
2. Origin
There was a claim to great antiquity that puranas came after the Vedas. The Atharva-veda which contains the earliest mention of word Purana says purana originated from residue (ucchista) on the other hand ascribes the origin of four vedas, itihasa purana, etc.to the breath of Mahabhuta the great being, paramatma as well the supreme soul.[2] The purana have been called the fifth Veda as matter of fact and several work of vedic and early Buddhist literature, The genealogies of God, demons, patriarchs, sages and kings which is merged and ruled over by Manu the first father of mankind. The root of this characteristics can be traced to be the akhyanas and kalpoktis saying that had come down through ages were the vayu, brahmanda and visnu puranas say they were utilized by ancient sage vyasa in compiling the original puranas samhita. Some scholars have expressed their views the traditionally gain out of puranas which have been planned by ksatriya not the Brahmana origin. Main argument in favour of this view is that Lomahasrsana who is narrator in almost all puranas and called as Suta i.e. one born of ksatriya father and Brahmana mother. The puranika suta came of the Brahmana and ksatriya caste of Vedic age. The story of his origin from king Prthu’s horse sacrifice as contained in Vayu, Brahmanda and several other puranas however it is not possible to say how and when the puranas texts of the Vedic times passed into hands of Sutas which are mentioned in extant puranas as well in the extent puranas however there is verse which tells us that at the beginning of creation Brahma had remembered the purana first of all the scripture before Vedas came out of his mouth. Later the purana texts of the Vedic Brahmanas became property of Sutas and began to be mixed up with the popular conception of Visnu Siva and other deities. However it is quite possible that there were independent ksatriya traditions regarding the genealogies and account of the king who reigned in ancient time who might have already become the custodians of these tradition utilized them fully in the puranic (lore)[3] which was advocated.[4]
The theory of original one purana was supported by A.M.T. Jackson, A.Blau and F.E Pargiter but disapproved by others seems to point to the earliest time when there was no more than a single Vedic school in its beginning the puranic heritage also was the same as that of the Vedic but as the progress time same puranic heritage was remodelled and diversified with changes, modifications fresh additional materials. The forms of these purana unlike those of the vedas could never be fixed because with progress of time there were changes in the ideas and belief in the modes of living and thinking. Puranic texts seems to have been hinted at by the extant puranas themselves was no longer accepted by the people lord visnu took the form of Vyasa and re-edited it in every yuga so the purana literature has really been from time of immemorial an invaluable record of History and mythology of an ancient race.
Purana is an compilation of many books into one books in which it’s texts vary in length and age.Puranas claim themselves to be more ancient than the vedas.[6] The etymology of the word Purana is explained by Yaska as ‘Pura Navatah’which basically means ‘that which is old but ever new’.[7] Puranas deals with five topics (Pancalaksanam) and also overflow the boundaries of these topics. The five topics are as follows: creation(sarga), dissolution (pratisarga), genealogy of gods and sages (Vamsa), the periods of the various Manus(Manvantarani) and the accounts of the royal dynasties(vamsanucaritam).[8] This five topics are divided into 18 Maha Puranas and 18 Upa-Puranas. According to Rajendra hazra the difference between Maha Purana and Upa-Purana is Maha-Puranas are well known and what is less known becomes Upa-Purana.
3.1. Major Puranas
3.1.1. VayuPurana:
Vayu Purna is said to be the earliest Puranic work and also Vayu ‘The wind God’ is said to be the first speaker of this work.Vayu Purana deals with the topics like creation and re-creation of the universe: measurement of time; origin of Agni; Varuna and other Gods; origin and descendants of Atari, Bhrgu, and other sages etc. it also contains chapters on music and different Vedic schools.
3.1.2. Brahmanda Purana:
Brahmanda Purana is known for its dealing with the cosmic egg, it is very similar to Vayu Purana. As it is very similar to Vayu Purana it is also called as ‘Vayauiya Brahmanda’. Brahmanda Purana often agrees with the chapters of Vayu Purana. Brahmanda purana is divided onto two parts, the first part consist same four parts of Vayu Purana which are: Prakriya, Anusanga, Uphodgata and Upasamhara; and second part consists of Lalitopakhyana(story of goddess Lalita) which is a form if Durga and teaches tantric rites.
3.1.3. Markandeya Purana
It name is derived from and ancient sage Markandeya. This purana depicts about dharma and Mahabharata. One chapter or Markandeya Purana constitutes about ‘Devi Mahatamya’ which glorifies goddess Durga. This is considered to the third most important purana.
3.1.4. Visnu Purana
Visnu purana is a work belonging to Pancaratras which portrays vaishnavism from beginning to the end. Visnu purana is divided into six parts called ‘Amsas’. In the first three part it deals with creation and re-creation and detailed geography of the earth. Fourth part deals genealogies and accounts of kings and dynasties of the Kaliyuga. Part five is the longest which consists of sports and adventures of the divine Krisna at Vrndavana and Dvaraka. Part six is the shortest which discourses yoga and describes evil of the Kaliyuga.
3.1.5. Matsya Purana
Matsya purana besides dealing with the usual topics dealt by ancient puranas it also deals with forms of worship, holy places and rivers, gifts of various types and various ceremonies and rituals. It contains large number of stories of legends.
3.1.6. Bhagavata Purana
It is the most popular Puranic work. It is important not only in terms of literary, language and style aspect but it is also in terms of theological and philosophical doctrines of Bhagavata Purana. It consists of twelve parts called ‘Skandhas’.
3.1.7. Kurma Purana
It was originally a Pancaratra work which was composed between A.D. 500-A.D650. In one of the chapters it speaks about the 28 Vyasas who lived in different ages. It also consists of geography of earth and the universe, one of the chapters deals with Manvantaras.
3.1.8. Vamana Purana
It is a vaisnava work also belonging to Pancaratra. It was re-written in the nineteenth century by siva worshippers in 9th and 10th century.
3.1.9. Linga Purana
It is an work of linga worshipers. This Purana consists of two parts. Studies show that it was composed between A.D. 600-A.D. 1000.
3.1.10. Varaha Purana
It is primarily a vaisnava work done by Pancaratra. It is dated back in A.D.800. It is believed its final chapter Uttara-Gokarna was added by some Siva worshippers who wanted to glorify Saiva holy place in Nepal.
3.1.11. Padma Purana
It is a vaisnava work. It depicts about cosmology, the world and nature from Visnu perspective. It also discuses about various festivals and also about various avatars of visnu.
3.1.12. Naradiya Purana
It is an vaisnava work. It consists of two parts in which the firs part deals with entire Bryan-Naradiya Purana which is composed by vaisnava in the middle of 9th century. The second part consists of independent work differing in general character comparing to the first part.
3.1.13. Agni Purana
Agni Purana is a vaisnava work which is a encyclopaedic work containing all the general interest. It incorporates chapters or whole stories of Ramayana, Mahabharata it also utilises works of Narada smriti, Yajnavalkya smriti and visnu purana.
3.1.14. Garuda Purana
Similar to Agni Purana Garuda Purana is also a vaisnava work containing all general interests. It utilises works such as Manu samhita, Parasara smriti and additional chapter on verbal deviation.
3.1.15. Brahma Purana
Brahma Purana is a new work which consists mainly on chapters from Mahabharata, Harivamsa, Visnu Purana. Those chapters are not traced anywhere else. It specifically deals with praise of shrines and holy places.
3.1.16. Skanda Purana
Skanda Purana is a work consisting of a very large numbers of parts, most of which have not yet been printed. It is believed the title is dated earlier then A.D. 700.
3.1.17. Brahmavaivarta Purana
Brahmavaivarta Purana is one of the latest puranic work which consists of four parts which are: Brahma-Khanda, Prakriti-Khanda, Ganapati-Khanda, and krsna-Janna-khanda. Detail study shows it was first composed in 8th century which was later changed by Bengal authors in 10th century.
3.1.18. Bhavisya Purana
Bhavisya Purana and Naradiya Purana tells us that the former work consisted of 5 parts which are Brahma, Vaisnava, saiva, Tuastra and pratisarga, but the printed edition of Bhavisya Purana contains only four parts: Brahma, Madhyama, Pratisarga and Tuastra. Bhavisya Purana contains large number of chapters on sun worship and solar myths. It is dated between A.D.500-A.D.900.
3.2. Upa-Puranas:
Upa-Purana is also class of Work which consists of large numbers of compilation. Some of the chapters of Upa-Puranas are important and some are even dated earlier then the Maha-Puranas. Even though these Puranas having such intrinsic values they are still classified as secondary (Upa)Puranas. Even themodern scholarsclassify these Puranas as secondary neglecting its contribution in Indian religious as social records. As Maha-Puranas even Upa-Puranas are eighteen in number which are as follows: Sanatkumara, Sarasimha, Naradiya, Siva, Durvasa, Kapila, Manama, Anusanasa, Brahmanda, Varuna, Kalika, Mahesvara, Sambha, Nandi, Surya, Parasara, Bhargava, Vaisitha.
4. Nature of Puranas in Present
We have seen that in early time puranas dealt with five characteristic topic but to most of the extant Mahapuranas either omit some of these topic deal with them very imperfectly on the other hand extensive glorification of one or more sectarian deities like Brahma, Visnu, and Siva. As investigation into religious movement in ancient India it will show that besides the Brahmanical religion guided by sruti (Veda) and law book (smriti) which are popular in different parts of country. According to Brahmanical religion which is rooted in the vedas it was the brahmanas who were given the highest place in society as they formed the intellectual class among the Aryans. Who claimes absolute right over the earning of their respective servants. However revolt against the Brahmanical doctrines appear to have begun long before the time of Guatama Buddha. As for example we may refer to verse of Vyasa which says nothing other than the vedas is required by those who want purity of Dharma which is pure source of Dharma other are called composite but which contained in Puranas is known to be inferior. The great importance given to the puranas as authoritative works on Hindu rites and custom roughly from the second century A.D perverted the idea of people of later ages as to the real content of these works. People of different sects also took absolute liberty in boundless exaggerations making changes in the text of puranas with the result that it is often difficult to distinguish between fact and fancy or original and corruption. There have been question that how could eighteen puranas which were the mouth pieces of sectaries following different faith, even at sacrifice of their respective sectarian interest. However we may refer to the spirit of religious syncretism and sectarian rivalry that went hand in hand in ancient India and is found in Hindu society even at present day. The interpolation chapters on different deities in a particular puranas must have also resulted in this manner. Thus all the puranas attained equal or almost equal importance in the eyes of the worhsipers of Brahma Visnu and Siva.
5. Characteristics of Puranas
In Brahma Purana, we found 246 Chapter and 1400 Shlok (Verses). It also called Adi or First Purana. It also designated as the Saura; as it is, in great part appropriated to the worship of Surya (Sun). There are, however, works bearing these names which belongs to the class of Upapuranas, and which are not to be confounded with the Brahama, It is usually said, as above, to contain ten thousand Slokas.; but the number actually occurring is between seven and eight thousand; there is supplementary or concluding section, called the Brahmottara Purana, and which is different from a portion of the Skanda called the Brahamottara Khanda, which contains about three thousand stanzas more, But there is every reason to conclude that this is a distinct and unconnected work. The immediate narrator of the Brahma Purana is Lomoharshana, who communicates it to the Rishis or revealed by Brahma, not to Marichi as the Matsya affirms, but to Daksha, another of the patriarchs. Hence its denomination by the Brahma Purana. The early chapters of the work give a description of creation; an account of the Manwantaras and the history of the solar and lunar dynasties to time of Krishna, of a summary manner, and in words which are common to it and several other Puranas. A brief description of the universes succeeds; and in thon comes a number of chapters relating to the holiness of Odisha, with its temples and sacred groves dedicated to the sun, to Siva and Jagannath, the latter specially. These chapters are characteristic of this Purana, and show its main object to be the promotion of the worship of Krishana as Jagannath. To these particulars succeed a life of Krishna, which is word for word the same as that of the Vishnu Purana; and the compilation terminates with a particular detail of the mode in which Yoga or contemplative devotion, the object of which is still Vishnu is to be performed. There is a little, in this, which corresponds with the definition of a Pancha-lakshna Purana; and the mention of the temples of Odisha, the date of the original construction of which is recorded, shows that it could not have been compiled earlier than the thirteenth or fourteenth century. The Uttara Khanda of the Brahma Purana bears still more entirely the character of a Mahatmya or local legends; being intended to celebrate the sanctity of the Balaji river, conjectured to be the same as the Banas in Marwar. There is no clue to its date but it is clearly modern; grafting personages and fictions of its own invention on a few hints from older authorities.
Vishnu Purana, “That in which Parasara beginning with the events of the Varaha Kalpa, ex-pounds all duties, is called Vaishnava; and the learned know its extent to be twenty-three thousand stanzas. It may be here observed, however, that the actual number of verses contained in it falls far short of the enumeration of the Matsya, with which the Bhagabata concurs. Its actual contents are not seven thousand stanzas. All the copies and, in this instance, they are not fewer than seven in number, procured both in the east and in the west of India, agree; and there is no appearance of any par being wanting. There is a beginning, a middle and end an end, in both text and comment; and the work as it stands, is, incontestably, entire. How is the discrepancy to be explained?
Padma Purana, that which contains an account of the period when the world was a golden lotus (Padma), in this Purana we found 55000 Slokas (Stanzas). These are divided into five books: 1. The Srishti Khanda or Section of Creation; 2. The Bhumi Khand or Description of the Earth; 3. The Swarga Khanda or Chapter on Heaven; 4. Patal Khanda or Chapter on the region below the earth; and 5. Uttara khanda or Supplementary Chapter.
Vayu Purana, The Purana in which Vayu (god of wind), has declared the laws of the duty, in connection with the Sweta Kalpa (Longest Measurement of Time), and which comprises the Mahatmya of Rudra is the Vayaviya Purana: it contains twenty-four thousand verses. It is the part of Siva and the Brahma Purana. It is divided into four-part: Prakriya (Creation), Upadghata (Creation describes in various time (Kalpa), Anushanga (It describes about Seven Rishis and their descendants and describe the origin of the different classes of creatures from the daughter of Daksha, and Upasamhara (Describes briefly the future Manwantaras, Space and time, yoga). In this Purana we found: about different kings, month, war, creation story, Yugas (Age), about the Narmada river, etc.
Vishnu Purana, “ That in which Parasara beginning with the events of the Varaha Kalpa, ex-pounds all duties, is called Vaisnava; and the learned know its extent to be twenty-three thousand stanzas. It may be here observed, however, that the actual number of verses contained in it fails far short of the enumeration of the Matsya, with which the Bhagabata concurs. Its actual contents are not seven thousand stanzas. All the copies and, in this instance, they are not fewer than seven in number, proceed both in the east and in the west of India, agree; and there is no appearance of any par being wanting. There is a beginning, a middle and end an end, in Both text and comment; and the work as it stands, is, incontestably, entire. How is the discrepancy to be explained?
The Bhagavata Purana, discuss a wide range of topic: Cosmology, Gynecology, Geography, Mythology, Legend, Music, Dance, and yoga. It also talks about the Lord Vishnu Souce of all creation; Kali Yuga (Evil Age); Mahabharat Story, description of the Manu's daughters, etc.
6. The Ethics of Purana:
Dharma or Duty forms the basic of Puranic ethics, and it embraces all those which contribute to the progress and well being of the individual, society, and the world at large. The Purana recognizes two types of dharma: Sadharana (Generic) and Visesa (Specific). In this world –the family of sthavara (unmoving) and jahga (moving) creation, the lives in different types and grades of creation are mutually linked up. The factor of contributing to the progress and welfare of one life does and should contribute to the well-being of another life also. Individual happiness is real. Otherwise, it will turn out to be unreal, impermanent, and painful in its result. Dharma contributes to the preservation, progress, and welfare of human society, and in a wider sense, of the whole world.
7. Evaluation
The Puranas ‘stories of the ancient past’ are a vast body of complex narratives which contains genealogies of deities and kings up to Guptas, cosmologies, law codes, and description of rituals and pilgrimages to holy places. It was recited at gatherings tradionally by the sons of Kshatriya fathers and Brahman mothers, today the text are recited by special individuals known by the Hindi term bhat.
Attempts have been made by the scholars to establish the original portions and chronologies of individual text, but is difficult for these text has been developed over a period of time and it is impossible to precisely date them or establish an accurate chronology. To understand the puranas it makes more sense to treat them as complete texts in themselves and examine them and their connection with the other text synchronically rather than to try to establish their diachronic or historical sequence.
The puranas contains essential material for understanding the religions of Visnu, Siva, the goddess and other deities of Hindu pantheon such as Agni (the god of fire), Skanda (the god of war and son of Siva), etc.
Conclusion
In this paper we see the formation and usage of the puranas, also the Maha Puranas and Upa Puranas, the Maha Puranas has been considered to be the most authoritative. Puranas has been used throughout the centuries and it has been considered to be one of the essential branch of the literature of India, it also depicts our Indian culture and traditions. It is also one of the sacred book which has given shape to the belief system of the Hindu religion.
------
Bibliography:
Flood Gavin, An introduction to Hinduism (New Delhi: Cambridge University Press Indian Pvt.Ltd).
Klostermaier. Klaus K, (A Concise Encyclopaedia Of Hinduism. (One World Publications).
Sharma. Arvind , Hinduism: On Its Own Terms, (New Delhi: D.K. Printworld Ltd).
Hazra. Rajendra Chandra, Dr. C. P. Ramaswami Aiyar, “The Puranas”, In The Cultural Heritage Of India Vol. 2 Itihasas Puranas Dharma And Other Sastras (Calcutta: Sri The Ramakrishna Mission).
Wilson. H. H, Puranas or Ancient Other Culture (Calcutta: The Society for the Resuscitation of Indian Literature).
Lore” knowledge gained through tradition or anecdote the early people passed on plant and animal lore through legend.
https://archive.org/details/in.ernet.dli.2015.211435/page/n269.
https://archive.org/details/in.ernet.dli.2015.211435/page/n269
Comments
Post a Comment