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A History of Sanskrit Literature c13.s1: The Purāṇas

A History of Sanskrit Literature c13.s1

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English

The Purāṇas

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Closely connected with the *Mahābhārata* is a distinct class of eighteen epic works, didactic in character and sectarian in purpose, going by the name of Purāṇa. The term *purāṇa* is already found in the Brāhmaṇas designating cosmogonic inquiries generally. It is also used in the *Mahābhārata* somewhat vaguely to express "ancient legendary lore," implying didactic as well as narrative matter, and pointing to an old collection of epic stories. One passage of the epic (I. v. 1) describes *purāṇa* as containing stories of the gods and genealogies of the sages. In Book XVIII., as well as in the *Harivaṁça*, mention is even made of eighteen Purāṇas, which, however, have not been preserved; for those known to us are all, on the whole, later than the *Mahābhārata*, and for the most part derive their legends of ancient days from the great epic itself. Nevertheless they contain much that is old; and it is not always possible to assume that the passages they have in common with the *Mahābhārata* and *Manu* have been borrowed from those works. They are connected by many threads with the old law-books (*smṛitis*) and the Vedas, representing probably a development of older works of the same class. In that part of their contents which is peculiar to them, the Purāṇas agree so closely, being often verbally identical for pages, that they must be derived from some older collection as a common source. Most of them are introduced in exactly the same way as the *Mahābhārata*, Ugraçravas, the son of Lomaharshaṇa, being represented as relating their contents to Çaunaka on the occasion of a sacrifice in the Naimisha forest. The object of most of these legendary compilations is to recommend the sectarian cult of Vishṇu, though some of them favour the worship of Çiva.

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Besides cosmogony, they deal with mythical descriptions of the earth, the doctrine of the cosmic ages, the exploits of ancient gods, saints, and heroes, accounts of the Avatārs of Vishṇu, the genealogies of the Solar and Lunar race of kings, and enumerations of the thousand names of Vishṇu or of Çiva. They also contain rules about the worship of the gods by means of prayers, fastings, votive offerings, festivals, and pilgrimages.

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The *Garuḍa*, as well as the late and unimportant *Agni Purāṇa*, practically constitute abstracts of the *Mahābhārata* and the *Harivaṁça*.

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The *Vāyu*, which appears to be one of the oldest, coincides in part of its matter with the *Mahābhārata*, but is more closely connected with the *Harivaṁça*, the passage which deals with the creation of the world often agreeing verbatim with the corresponding part of the latter poem.

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The relationship of the *Matsya Purāṇa* to the great epic and its supplementary book as sources is similarly intimate. It is introduced with the story of Manu and the Fish (*Matsya*). The *Kūrma*, besides giving an account of the various Avatārs of Vishṇu (of which the tortoise or *kūrma* is one), of the genealogies of gods and kings, as well as other matters, contains an extensive account of the world in accordance with the accepted cosmological notions of the *Mahābhārata* and of the Purāṇas in general. The world is here represented as consisting of seven concentric islands separated by different oceans. The central island, with Mount Meru in the middle, is *Jambu-dvīpa*, of which *Bhārata-varsha*, the "kingdom of the Bharatas," or India, is the main division.

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The *Mārkaṇḍeya*, which expressly recognises the priority of the *Mahābhārata*, is so called because it is related by the sage Mārkaṇḍeya to explain difficulties suggested by the epic, such as, How could Kṛishṇa become a man? Its leading feature is narrative and it is the least sectarian of the Purāṇas.

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The extensive *Padma Purāṇa*, which contains a great many stories agreeing with those of the *Mahābhārata*, is, on the other hand, strongly Vishnuite in tone. Yet this, as well as the *Mārkaṇḍeya*, expressly states the doctrine of the *Tri-mūrti* or Trinity, that Brahmā, Vishṇu, and Çiva are only one being. This doctrine, already to be found in the *Harivamça*, is not so prominent in post-Vedic literature as is commonly supposed. It is interesting to note that the story of Rāma, as told in the *Padma Purāṇa*, follows not only the *Rāmāyaṇa* but also Kālidāsa's account in the *Raghuvamça*, with which it often agrees literally. Again, the story of Çakuntalā is related, not in accordance with the *Mahābhārata*, but with Kālidāsa's drama.

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The *Brahma-vaivarta Purāṇa* is also strongly sectarian in favour of Vishṇu in the form of Kṛishṇa. It is to be noted that both here and in the *Padma Purāṇa* an important part is played by Kṛishṇa's mistress Rādhā, who is unknown to the *Harivamça*, the *Vishṇu*, and even the *Bhāgavata Purāṇa*.

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The *Vishṇu Purāṇa*, which very often agrees with the *Mahābhārata* in its subject-matter, corresponds most closely to the Indian definition of a Purāṇa, as treating of the five topics of primary creation, secondary creation, genealogies of gods and patriarchs, reigns of various Manus, and the history of the old dynasties of kings.

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The *Bhāgavata Purāṇa*, which consists of about 18,000 *çlokas*, derives its name from being dedicated to the glorification of Bhāgavata or Vishṇu. It is later than the *Vishṇu*, which it presupposes, probably dating from the thirteenth century. It exercises a more powerful influence in India than any other Purāṇa. The most popular part is the tenth book, which narrates in detail the history of Kṛishṇa, and has been translated into perhaps every one of the vernacular languages of India.

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Other Vishnuite Purāṇas of a late date are the *Brahma*, the *Nāradīya*, the *Vāmana*, and the *Varāha*, the latter two called after the Dwarf and the Boar incarnations of Vishṇu.

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Those which specially favour the cult of Çiva are the *Skanda*, the *Çiva*, the *Liṅga*, and the *Bhavishya* or *Bhavishyat Purāṇas*. The latter two contain little narrative matter, being rather ritual in character. A *Bhavishyat Purāṇa* is already mentioned in the *Āpastamba Dharma Sūtra*.

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Besides these eighteen Purāṇas there is also an equal number of secondary works of the same class called *Upa-purāṇas*, in which the epic matter has become entirely subordinate to the ritual element.

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