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The Purāṇas and Dharmaśāstra History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v7.c90 - **Language:** English ## Contents - [v7.c90.14](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.14) — 4 parts - [v7.c90.25](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25) — 5 parts - [v7.c90.65](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.65) — 4 parts - [v7.c90.97](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.97) — 4 parts - [v7.c90.102](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.102) — 4 parts - [v7.c90.145](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.145) — 4 parts - [v7.c90.164](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.164) — 4 parts - [v7.c90.168](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.168) — 4 parts - [v7.c90.170](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.170) — 5 parts - [v7.c90.178](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.178) — 4 parts ### Section IV. The Purāṇas and Dharmaśāstra ### [v7.c90.2](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.2) Origin and development of Purāṇa literature ### [v7.c90.3](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.3) The History of Dharmaśāstra (vol. I pp. 160-167) has a brief chapter on the Purāṇas. It has been shown therein how the Taittirīya Āraṇyaka, the Chāndogya and Bṛhadāraṇyaka Upaniṣads mention Itihāsa and Purāṇa (sometimes collectively as 'Itihāsapurāṇam' and sometimes separately as 'Itihāsaḥ Purāṇam') and how some of the extant Purāṇas are much earlier than the 6th century A D. It is further pointed out there that the number of the principal Purāṇas has been traditionally handed down as eighteen,¹³²⁴ that some purāṇas such as the Matsya, the Viṣṇu, the Vāyu and Bhaviṣya contain much Dharmaśāstra material, that the Garuḍa-purāṇa and the Agnipurāṇa contain several hundred verses each that are identical with verses of the Yājñavalkya smṛti, that there is great divergence as to the extent of almost all Purāṇas, that some of the Purāṇas themselves enumerate minor works called Upapurāṇas, that the Purāṇas are divided into three groups, viz. \*sāttvika\*, \*rājasa\* and \*tāmasa\* (as done by Garuḍa I. 223. 17-20, and Padma VI. 263. 81-84). Details were also furnished as to the chapters of the Purāṇas in which the several topics of Dharmaśāstra (such as \*ācāra\*, \*āhnika\*, \*dāna\*, \*rājadharma\*, \*śrāddha\*, \*tīrtha\*) were dealt with. ### [v7.c90.4](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.4) ¹³²⁴ The Matsya (53. 18-19), Agni (272 4-5) and Nārada (I. 92 26) enumerate Vāyu among the eighteen Mahāpurāṇas, while the Viṣṇu (III. 6.19), Mārkaṇḍeya (134.8), Kūrma (I 1.13), Padma (I. 62 2.), Liṅga (I 39 61), Bhāgavata (XII. 7.23), Brahmavaivarta (III. 133 14) substitute Śaiva for Vāyu and omit Vāyu altogether from the list of the eighteen Mahāpurāṇas. ### [v7.c90.5](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.5) In the present section it is proposed to trace the great transformation that took place in the ideas, ideals and practices of the ancient Indian people owing to the influence of the Purāṇas in the first few centuries of the Christian era. ### [v7.c90.6](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.6) Before proceeding further several preliminary matters have to be dealt with. The mention of Purāṇas as a class of literature goes back much farther than was pointed out in the H. of DH. vol. I. p. 160. The Atharvaveda¹³²⁵ mentions Purāṇa (in the singular) in XI. 7. 24 and XV. 6. 10-11 'The ṛk and sāman verses, the chandas, the Purāṇa along with the Yajus formulæ, all sprang from the remainder of sacrificial food, (as also) the gods that resort to heaven He changed his place and went over to great direction, and Itihāsa and Purāṇa, gāthās, verses in praise of heroes followed in going over.' The Śatapatha brāhmaṇa also (XI. 5. 6. 8) mentions 'Itihāsapurāṇam' (as one compound word) and states that on the 9th day of the Pāriplava the \*hotṛ\* priest instructs among other matters as follows: 'The Purāṇa is the Veda, this it is; thus saying let him narrate some Purāṇa' (XIII. 4. 3 13.).¹³²⁶ The Śāṅkhāyana¹³²⁷ Śrautasūtra (XVI. 2. 27) and the Āśvalāyana Śrauta (X. 7) remark that on two days of the Pāriplava the Itihāsaveda and Purāṇaveda were to be recited. But the two sūtras (though affiliated to the Ṛgveda) differ as to the day on which they were to be recited. It is difficult to say whether the Atharvaveda, the Śatapatha Brāhmaṇa and the Upaniṣads knew several works called Purāṇa or whether there was only a single work called Purāṇa known to them. But from the fact that the Tai. Ār. (II. 10) speaks of Itihāsas and Purāṇas (in the plural) it would not be unreasonable to suppose that in the later Vedic period at least some works (three or more) called Purāṇas existed and were studied and recited by those that were engaged in solemn sacrifices like the Aśvamedha. It is not unlikely that, where the singular 'Purāṇam' was employed in the Vedic texts, a class of works was meant. The facts that 'Itihāsa-Purāṇa' is called the fifth Veda in the Upaniṣads and that the Śatapatha employs 'Itihāsa-Purāṇam' as one compound word lead to the inference that the two categories 'Itihāsa' and 'Purāṇa' were similar in contents at least in several respects. The Āpastamba-dharmasūtra¹³²⁸ quotes two verses each in two places from a Purāṇa (in the singular), once cites the view of the Bhaviṣyat-purāṇa and in another place gives the summary of a Purāṇa passage or verse which says that, when a person attacks another with the object of harming him and the person attacked kills the attacker, no sin is incurred. From these passages it is clear that Āpastamba had before him a Purāṇa called Bhaviṣyat and also that the Purāṇa or Purāṇas which he knew contained rules about the food to be accepted for eating, about the stages of householder and the perpetual student, about resisting an ātatāyin even unto death and about creation and re-creation after dissolution. These matters fall within the province of Smṛtis and Purāṇas As the word 'purāṇa' means 'ancient', the word Bhaviṣyat-purāṇa is a contradiction in terms. Long before Āpastamba the word Purāṇa had come to mean a work dealing with ancient tales &c; several such works must have been composed and they probably began to incorporate contemporary events and wrote about such events in a prophetic vein. Hence arose the name Bhaviṣyat-purāṇa.¹³²⁹ As Āpastamba mentions a Bhaviṣyat-purāṇa and also Purāṇa, it follows that before 500 B. C. several Purāṇas existed one of which was called the Bhaviṣyat and the Purāṇas then known contained the topics of \*sarga\*, \*pratisarga\* and smṛti matters. ### [v7.c90.7](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.7) ¹³²⁵ ऋचः सामानि छन्दांसि पुराणं यजुषा सह। उच्छिष्टाज्जज्ञिरे सर्वे दिवि देवा दिविश्रित.॥ अथर्व XI 7 24; स बृहती दिशमनुव्यचलत्। तमितिहासश्च पुराणं च गाथाश्च नाराशंसीश्चानुव्यचलन्। अथर्व XV. 6 10-11. Vide Prof Hazra's interpretation of the first verse in ABORI. vol 36, 1955, pp. 190-203 and criticism thereof below. ### [v7.c90.8](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.8) ¹³²⁶ मध्वाहुतयो ह वा एता देवानां यदनुशासनानि विद्या वाकोवाक्यमितिहासपुराणं गाथा नाराशंसीरित्यहरह स्वाध्यायमधीते। शतपथ XI. 5. 6 8. अथाष्टमेऽहन्। मत्स्याश्च मत्स्यहनश्चोपसमेता भवन्ति। तानुपदिशतीतिहासो वेद. सोयमिति कंचिदितिहासमाचक्षीत। अथ नवमेऽहन्। ' 'तानुपदिशति पुराणं वेद. सोयमिति किंचित्पुराणमाचक्षीत। शतपथ XIII 4 3. 12-13. According to the commentary Itihāsa means such cosmological myths as 'in the beginning there was nothing but water' and Purāṇa means stories such as that of Purūravas and Urvaśī Compare गोपथब्राह्मण (ed by Gaastra) I 1 21 ### [v7.c90.9](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.9) ¹³²⁷ समाप्तासु समाप्तासु दक्षिणत आहवनीयस्य हिरण्यकशिपावासीनोऽभिषिक्ताय पुत्रामात्यपरिवृताय राज्ञे पारिप्लवमाचक्षीत। प्रथमेऽहनि मनुर्वैवस्वतस्तस्य मनुष्या विशस्त इम आसत इति गृहमेधिन उपसमानीताः स्युस्तानृपदिशति। ऋचो वेद सोऽयमिति सूक्तं निगदेत्।' आश्व श्रौ X 6. 10-X 7 1. समाप्तासु refers to the three iṣṭis to Savitṛ offered every day in the morning, mid-day and evening; the com. of गार्ग्यनारायण explains: समाप्तास्विति वीप्सावचनात् पारिप्लवाख्यानर्माप संवत्सरमहरह कर्तव्यमिति गम्यते॥ The आश्व. श्रौ. connects Itihāsa with the 9th day and Purāṇavidyā with the eighth, while the शां श्रौ reverses this order The आश्व श्रौ winds up 'एवमेतत्पर्यायेण संवत्सरमाचक्षीत। दशमीं दशमी समापयन्। संवत्सरान्ते दीक्षेते।' X 7 9-11; the शाङ्खायनश्रौत derives पारिप्लव 'तद्यत्पुन पुन परिप्लवते तस्मात्पारिप्लवम्' (XVI 2 36). ### [v7.c90.10](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.10) ¹³²⁸ अथ पुराणे श्लोकावुदाहरन्ति। उद्यतामाहृतां भिक्षां पुरस्तादप्रवेदिताम्। भोज्यां मेने प्रजापतिरपि दुष्कृतकारिणः॥ न तस्य पितरोऽश्नन्ति दश वर्षाणि पञ्च च। न च हव्यं वहत्यग्निर्यस्तामभ्यधिमन्यते। आप. ध. सू. I. 6. 19. 13; these two are the same as Manu IV 248–249 with slight variations. अष्टाशीतिसहस्राणि ये प्रजामीषिरर्षयः। दक्षिणेनार्यम्ण. पन्थानं ते श्मशानानि भेजिरे॥ अष्टाशीतिसहस्राणि ये प्रजां नेषिरर्षयः। उत्तरेणार्यम्णः पन्थानं तेऽमृतत्वं हि कल्पन्ते॥ इत्यूर्ध्वरेतसां प्रशंसा। आप. ध सू. II 9. 23. 3–6. These two verses respectively say that those who lead the life of a house-holder performing sacrifices and desiring progeny have to undergo deaths (lit. cemeteries, śmaśānāni) and births (i.e. they only reach heaven and are born again and again), while those that do not desire progeny but remain celebate throughout life become immortal (i e. are not born again). शङ्कराचार्य in his भाष्य on बृह. उप VI. 2 15 quotes a स्मृति verse as follows: 'अष्टाशीतिसहस्राणामृषीणामूर्ध्वरेतसाम्। उत्तरेणार्यम्णः पन्थास्तेऽमृतत्वं हि भेजिरे॥'. Compare: अष्टाशीतिसहस्राणि यतीनामूर्ध्वरेतसाम्। उदक् पन्थानमर्यम्णः स्थिता ह्याभूतसंप्लवम्। विष्णुपुराण II 8. 93, वायु 50. 213, 218, मत्स्य 124 102–3 and 107, ब्रह्माण्ड II. 7. 180 (first half). The third passage of Āp is पुनःसर्गे बीजार्था भवन्तीति भविष्यत्पुराणे। आप ध. II 9. 24 6 This means that those who perform what is laid down in the Veda serve as the seed (i e. they become Prajāpatis) of the new creation after \*pralaya\* (dissolution) Compare याज्ञ. III 184–186, one of which is तत्राष्टाशीतिसाहस्रा मुनयो गृहमेधिनः। पुनरावर्तिनो बीजभूता धर्मप्रवर्तकाः॥ The 4th passage of आप ध सू is यो हिंसार्थमभिक्रान्तं हन्ति मन्युरेव मन्युं स्पृशति न तस्मिन्दोष इति पुराणे। I. 10. 29 7. On killing a brāhmaṇa there was a difference of opinion, Āp probably paraphrases some verses such as Manu VIII. 350–351, the latter of which is: नाततायिवधे दोषो हन्तुर्भवति कश्चन। प्रकाशं वाऽप्रकाशं वा मन्युस्तं मन्युमृच्छति॥. Both verses of Manu occur in मत्स्य 227. 115–117, विष्णुधर्मसूत्र V. 189–190, वृद्धहारीत IX 349–350; पद्म V 45. 45–46 are very similar. Vide Bühler in I. A. vol. 25 pp. 323 ff. ### [v7.c90.11](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.11) ¹³²⁹ It may be noted that the Varāhapurāṇa (chap 177. 34) expressly mentions the Bhaviṣyat purāṇa. The reference shows that (in 177. 54-57) Sāmba, son of Kṛṣṇa, renovated the Purāṇa called Bhaviṣyat and established images of the Sun-god in four places viz (1) to the south of the Yamunā, (2) between Yamunā and Multan, called Kālapriya, (3) at Mūlasthāna (modern Multan), (4) in Mathurā, vide Bhaviṣya (Venk. ed ) I 72 4-7 for three centres of the Sun image. The Matsya 53. 62 also mentions the Bhaviṣyat ### [v7.c90.12](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.12) This conclusion is strongly corroborated by other facts The Gautama-dharmasūtra provides that a learned (\*bahuśruta\*) brāhmaṇa is one who knows peoples' usages, the Veda, the aṅgas (auxiliary lores), Vākovākya (dialogues), Itihāsa and Purāṇa and that the king in administering the affairs of his kingdom and justice has to depend upon the Veda, Dharmaśāstra, the (six) aṅgas of the Veda, the (four) Upavedas and Purāṇa.¹³³⁰ ### [v7.c90.13](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.13) ¹³³⁰ तस्य च व्यवहारो वेदो धर्मशास्त्राण्यङ्गान्युपवेदाः पुराणम्। गौ. ध. सू. XI. 19. ### [v7.c90.14.1](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.14.1) From the above discussion it appears that, though we are not in a position to make definite statements about the contents of the Purāṇa or Purāṇas referred to in the Atharva, Śat. Br, Tai. Ār. and the Upaniṣads, by the time of Āp. and Gautama, Purāṇas approaching in contents to some extent at least some of the extant Purāṇas had come into existence. The Arthaśāstra of Kauṭilya states that ¹³³¹ 'trayī' means the three Vedas, viz. Sāmaveda, Ṛgveda, Yajurveda and that the Atharvaveda and Itihāsaveda are (also) vedas'. It follows that in Kauṭilya's time Itihāsa was a definite work like the three vedas. In another place Kauṭilya provides 'a minister proficient in Arthaśāstras and bent on the good of the king should, by means of itivṛtta (history or historical occurrences) and Purāṇas, admonish (and bring to the right path) a king led astray by other guides.' In laying down a time-table for the king's daily routine of work, ¹³³² Kauṭilya provides that in the latter part of the day the king should listen to Itihāsa and defines the latter as comprehending Purāṇa, \*itivṛtta\*, ākhyāyikā (narrations), udāharaṇa (heroic examples), Dharmaśāstra and Arthaśāstra (science of government and statecraft). It appears that Kauṭilya meant by 'Itihāsa' a Mahābhārata more or less very like the extant one, which describes ¹³³³ itself as the best of itihāsas, as a Dharmaśāstra, Arthaśāstra, Kāmaśāstra and as Kārṣṇaveda. ### [v7.c90.14.2](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.14.2) Among the officials ¹³³⁴ to be maintained by the king with salaries are mentioned astrologers, persons conversant with portents and auspicious times, Paurāṇika, Sūta and Māgadha, who were to be paid 1000 (paṇas) as salary. The Dakṣasmṛti, ¹³³⁵ which is comparatively an early smṛti prescribes the reading of Itihāsa and Purāṇa for all \*dvija\* house-holders in the 6th and 7th parts of the day (divided into eight parts). The Auśanasa-smṛti prescribes that the Vedāṅgas and Purāṇas should be studied in the dark half of the months after Utsarjana (vide Jīv. part I p 515). When the Manusmṛti¹³³⁶ provides that in a śrāddha rite the brāhmaṇas invited for dinner should recite the Vedas, the Dharmaśāstras, stories, Itihāsas, Purāṇas and khila hymns (such as Śrīsūkta), it should be taken as referring to Purāṇa works closely resembling the extant ones. The Yājñavalkya¹³³⁷ smṛti enumerates the fourteen Vidyāsthānas (branches of knowledge) and sources of dharma as Purāṇa, Nyāya (logic), Mīmāṁsā (rules of Vedic interpretation), Dharmaśāstras, the aṅgas of the Veda and the (four) Vedas These fourteen are probably arranged in the order of importance and authoritativeness at the time of the Yājñavalkya-smṛti. Yāj. refers to sages that expounded or promulgated the Vedas, Purāṇas, the vidyās (six aṅgas), the Upaniṣads, the ślokas (itihāsa?), aphoristic works (like those of Jaimini or on nyāya), the \*bhāṣyas\* and whatever other literature exists. In another place Yāj. ### [v7.c90.14.3](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.14.3) recommends that a householder after a bath in the morning and worship of gods and pitṛs should engage in japa-yajña, in which he should mutter according to his ability parts of the Veda, of Atharvaveda, Itihāsa and Purāṇas and philosophical texts. These passages from Yājñavalkya establish that Itihāsa and Purāṇa went together, that both were works distinct from Vedic literature and that both had attained a status of sacredness and authoritativeness in matters of dharma in the time of the Yājñavalkya-smṛti not later than 3rd century (A. D.). A Vārtika mentioned by the Mahābhāṣya on Pāṇ IV. 2. 59-60 provides for the formation of words with the affix 'thak' (\*ika\*) in the case of ākhyāna (such as Yāvakrītika, Yāyātika), ākhyāyikā (such as Vāsavadattika, Saumanottarika), itihāsa (aitihāsika), Purāṇa (paurāṇika) in the sense of one who studies or knows that ¹³³⁸ In numerous passages the Mahābhārata mentions Purāṇa in the singular as in Ādi 5. 2, 31. 3–4, 51. 6, 65. 52, Udyoga 178. 47–48, Karṇa 34. 44, Śānti 208. 5, Anuśāsana 22. 12, 102. 21) and sometimes Purāṇas in the plural (as in Ādi 109. 20, Virāṭa 51.10, Strīparva 13. 2, Śānti 339. 106, Svargārohaṇa 5. 46–47 (which refers to Purāṇas as 18)¹³³⁹ Further, the Matsya-purāṇa and a Purāṇa proclaimed by Vāyu are mentioned in the Vanaparva.¹³⁴⁰ It is impossible to hold that all the numerous references to Purāṇas are later interpolations, though a few may be so. ### [v7.c90.14.4](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.14.4) It is not correct to say that no Purāṇa resembling the extant ones existed before the time when Purāṇa stories were collected in the Mahābhārata. There is hardly any evidence to support any such view. ### [v7.c90.15](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.15) ¹³³¹ सामर्ग्यजुर्वेदास्त्रयस्त्रयी अथर्ववेदेतिहासवेदौ च वेदाः । अर्थशास्त्र I. 3; सुख्यैरवगृहीतं वा राजानं तत्प्रियाश्रितः । इतिवृत्तपुराणाभ्यां बोधयेदर्थशास्त्रवित् ॥ अर्थशास्त्र V. 6 p 257 (a verse at end). ### [v7.c90.16](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.16) ¹³³² पूर्वमहर्भागं हस्त्यश्वरथप्रहरणविद्यासु विनयं गच्छेत् , पश्चिममितिहासश्रवणे । पुराणमितिवृत्तमाख्यायिकोदाहरणं धर्मशास्त्रमर्थशास्त्रं चेतीतिहासः । अर्थशास्त्र I. 5 p 10. ### [v7.c90.17](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.17) ¹³³³ अर्थशास्त्रमिदं प्रोक्तं धर्मशास्त्रमिदं महत् । कामशास्त्रमिदं प्रोक्तं व्यासेनामितबुद्धिना । ...'इतिहासात्तस्मादस्माज्जायन्ते कविबुद्धयः । ...अस्याख्यानस्य विषये पुराणं वर्तते द्विजाः । आदिपर्व 2 83, 85-86. In आदिपर्व 62 23 the महाभारत is called धर्मशास्त्र, अर्थशास्त्र and मोक्षशास्त्र. The मार्कण्डेयपुराण (1 6-7) describes the Mahābhārata as the śāstra of all the four \*puruṣārthas\* and as the means of knowing the proper actions for all four varṇas ### [v7.c90.18](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.18) ¹³³⁴ कार्तान्तिक-नैमित्तिक-मौहूर्तिक - पौराणिक - सूतमागधाः पुरोहितपुरुषा. सर्वाध्यक्षाश्च साहस्त्राः । अर्थशास्त्र V. 3 (भृत्यभरणीयम्) p 247. पौराणिक means one who studies or knows the purāṇas, acc. to the sūtra 'तदधीते तद्वेद' पा. IV. 2. 59. ### [v7.c90.19](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.19) ¹³³⁵ इतिहासपुराणाद्यैः षष्ठसप्तमकौ नयेत् । अष्टमे लोकयात्रां तु बहिःसन्ध्यां ततः पुनः ॥ दक्ष II. 69; the गरुडपुराण I. 213. 158 has the first half ### [v7.c90.20](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.20) ¹³³⁶ स्वाध्यायं श्रावयेत्पित्र्ये धर्मशास्त्राणि चैव हि । आख्यानानीतिहासांश्च पुराणानि खिलानि च ॥ मनु III 232 ### [v7.c90.21](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.21) ¹³³⁷ पुराणन्यायमीमांसाधर्मशास्त्राङ्गमिश्रिता. । वेदा स्थानानि विद्याना धर्मस्य च चतुर्दश ॥ याज्ञ० I 3, यतो वेदा पुराणानि विद्योपनिषदस्तथा । श्लोका सूत्राणि भाष्याणि यच्च किंचन वाङ्मयम् ॥ याज्ञ० III 189, वेदानथर्वपुराणानि सेतिहासानि शक्तित । जपयज्ञ-प्रसिद्ध्यर्थं विद्या चाध्यात्मिकीं जपेत् ॥ याज्ञ० I 101 Compare विष्णुपुराण V. 1 37-38 with याज्ञ० I 3 Sometimes the branches of knowledge are said to be 18 by adding the four upavedas, viz आयुर्वेद, धनुर्वेद, गान्धर्ववेद and अर्थशास्त्र, to the 14 mentioned by Yāj Vide विष्णुपु० III 6 25-26 (about 14 विद्याs and उपवेद) q. by अपरार्क p 6 and कल्पतरु (ब्रह्मचारि०) p 22. ### [v7.c90.22](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.22) ¹³³⁸ आख्यानाख्यायिकेतिहासपुराणेभ्यश्च ठग्वक्तव्य. । महाभाष्य on 'तदधीते तद्वेद । क्रतूक्थादिसूत्रान्ताद्वक्' पा IV 2. 59-60. The महाभाष्य gives the examples cited above in brackets ### [v7.c90.23](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.23) ¹³³⁹ महच्चाद्भारवत्त्वाच्च महाभारतमुच्यते ।... अष्टादश पुराणानि धर्मशास्त्राणि सर्वशः । वेदाः साङ्गास्तथैकत्र भारतं चैकतः स्थितम् ॥ स्वर्गारोहणपर्व 5. 45–46 ### [v7.c90.24](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.24) ¹³⁴⁰ इत्येतन्मात्स्यकं नाम पुराणं परिकीर्तितम् । वनपर्व 187. 57 (= cr. ed 185. 53). सर्वलोकस्य विदिता युगसंख्या च पाण्डव । एतत् ते सर्वमाख्यातमतीतानागतं तथा । वायुप्रोक्तमनुस्मृत्य पुराणमृषिसंस्तुतम् ॥ वनपर्व 191. 15–16 (= cr. ed. 189. 14). ### [v7.c90.25.1](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25.1) Early Sanskrit authors like Bāṇa (first half of 7th century A. D.) and commentators like Śabara (not later than between 200–400 A. D.), Kumārila (7th century A. D.), Śaṅkarācārya (between 650–800 A. D.) and Viśvarūpa (800–850 A. D.) leave us in no doubt that in their times Purāṇas existed, the contents of which were just like those of the extant Purāṇas. Śabara in his bhāṣya¹³⁴¹ on Jaimini X. 4. 23, while discussing the question as to what is meant by 'devatā' in relation to sacrifices, states that one view was that they are Agni and others, that are described in the Itihāsa and Purāṇas as dwelling in heaven. Bāṇa in his Kādambarī and Harṣacarita frequently refers to the Mahābhārata and Purāṇas, but two passages from the Kādambarī and one from the Harṣacarita are very interesting. While describing the hermitage of the sage Jābāli Bāṇa employs a śleṣa 'there was Vāyupralāpita (proclaiming by god Vāyu; babbling due to the windy humour) in Purāṇa (but no babbling in the hermitage)¹³⁴². Similarly, in the description of the palace of Tārāpīḍa Bāṇa employs a śleṣa (\*double entendre\*) comparing it with Purāṇa (the two meanings being 'where the accumulated wealth of the world was arranged in appropriate groups', 'in which there is a description of the whole sphere of worlds each part of which was assigned a proper division'). ### [v7.c90.25.2](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25.2) In the Uttarabhāga (by the son of Bāṇa) of the Kādambarī it is stated that in all āgamas (sacred works tradition-ally handed down) such as Purāṇas, Rāmāyaṇa and Bhārata there are many stories about curses. The placing of Purāṇas first shows that they were probably more honoured or popular than the Rāmāyaṇa and the Bhārata. In the Harṣacarita¹³⁴³ it is stated that the book-reader Sudṛṣṭi treated Bāṇa and his relatives and friends to a musical recitation of the Purāṇa promulgated by Vāyu, that was sung by the sage (Vyāsa), that is very exten-sive, that is world-wide (i.e. known everywhere), that is holy and that is not different from the career of Harṣa (to which also all the adjectives applied to the Purāṇa are applicable). Here it appears that the Vāyu is expressly mentioned (as \*Pava-mānaprokta\* and \*Pāvana\*) and it is further stated that the Purāṇas contained a description of the several divisions of the world. This description applies to such Purāṇas as the Vāyu, Matsya (chapters 114–128), Brahmāṇḍa (II. 15 ff). It may be argued that the Purāṇa mentioned by Bāṇa may be the Brah-māṇḍa since that Purāṇa says1343a in the beginning as well as at the end (IV. 4. 58ff) that Brahmā imparted it to Vāyu, from whom it passed on to several divine and semi-divine personages and ultimately sūta received it from Vyāsa. ### [v7.c90.25.3](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25.3) This latter argu-ment is not acceptable, since there was nothing to prevent Bāṇa from expressly saying that the Brahmāṇḍa was the Purāṇa recited by Sudṛṣṭi Kumārilabhaṭṭa in his Tantravārtika refers in several places to the Purāṇas and their contents. A few interesting passages are set out here. On Jaimini I. 3. 1 Kumārila says¹³⁴⁴ 'Therefore the authoritativeness of all smṛtis is established by the purpose which they serve; whatever therein (in smṛtis) is connected with \*dharma\* and \*mokṣa\* (is authoritative), because it springs from (is based on) the Veda; whatever concerns wealth (artha) and pleasures is based on the usages of the people. In this way a distinction is to be made. This very reasoning applies to hortatory passages in the Itihāsa and Purāṇas. The Upākhyānas may be explained by the reasoning applicable to arthavādas (i. e they have a purpose and authoritativeness just like the commendatory passages of the Veda). Narration of the divisions of the earth serves the purpose of distinguishing the regions for undergoing the consequences of the (actions that are the) means of dharma and adharma and are partly based on personal experience and partly on the Veda. The orderly presentation of vaṁśas (dynasties) in the Purāṇas is intended to facilitate the knowledge of the brāhmaṇa and kṣatriya castes and their gotras and is based on actual experience and traditional knowledge; ### [v7.c90.25.4](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25.4) countries and measures of time are intended to facilitate worldly transactions and astronomical needs and are based on actual perception, mathematics, tradition and inference. The narration of what will happen in the future is based on the Veda, since it conveys knowledge of the variety of the ripening of the consequences of (complying with) \*dharma\* and of \*adharma\* and knowledge of the characteristics of \*yugas\* that have been in operation from time immemorial.' It is clear from this passage that the Itihāsa and the Purāṇas that Kumārila knew contained stories, geography of the earth, dynastic lists, measures of time and description of what will happen in the future. These are matters dealt with in the extant Purāṇas. On Jaimini I 3.7 Kumārila observes: 'In the Purāṇas¹³⁴⁵ it is narrated that in the Kali age there will arise Śākya (Gautama Buddha) and others that will cause confusion about \*dharma\*, who would listen to their words?' This shows that before the 7th century A. D. the Purāṇas contained descriptions of the nature of Kaliyuga and that the Purāṇas Kumārila knew did not regard Buddha as an \*avatāra\* of Viṣṇu, but rather condemned him. From the facts that Kṣemendra composed his Daśāvatāracarita in 1066 A. D, that Aparārka (on p 338) quotes a long passage from the Matsya chapter 285, verse seven of which enumerates the ten avatāras of Viṣṇu (including Buddha), and that the Gītagovinda of Jayadeva regards Buddha as an avatāra, it follows that before 1000 A. D. ### [v7.c90.25.5](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.25.5) Buddha had come to be regarded as an avatāra of Viṣṇu, though before the 7th century some Purāṇas at least had condemned him. In the discussion of the meaning of the word 'svarga'¹³⁴⁶ Kumārila asks: does it mean the region of the stars or does it mean the top of the Meru (mountain) in conformity with Itihāsa and Purāṇas or does it mean only a state of happiness? This indicates that in Kumārila's day Purāṇas contained descriptions of the top of Meru as 'heaven.' ### [v7.c90.26](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.26) ¹³⁴¹ का पुनरियं देवता नाम । एकं तावन्मतं या एता इतिहासपुराणेष्वन्याय्याः संकीर्त्यन्ते नाकसदस्ता देवता इति । 'येषु देवताशब्दो मन्त्रब्राह्मणे श्रूयते अग्निदेवता वातो देवता सूर्यो देवता चन्द्रमा देवता इत्येवमादिषु तेऽत्र देवताशब्देनोच्यन्ते इति । ' तस्मात्सूक्तभाजो हविर्भाजश्च देवताः । शबर on जै X. 4. 23 ### [v7.c90.27](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.27) ¹³⁴² पुराणे वायुप्रलपितम् । काद० पूर्वभाग para 37, पुराणमित्र यथाविभागावस्थापितसकलभुवनकोशम् । काद० पूर्वभाग para 85 ( राजकुलं). The वायुपुराण itself states that the Sūta narrated to the sages in the Naimiṣa forest the Purāṇa first (\*Continued from last page\*) promulgated by Vāyu (I 47–48 पुराणं संप्रवक्ष्यामि यदुक्तं मातरिश्वना । पृष्टेन मुनिभिः पूर्वं नैमिषीयेर्महात्मभि ॥) Chapters 34–49 of the वायुपुराण contain भुवनविन्यास, आगमेषु सर्वेष्वेव पुराणरामायणभारतादिषु सम्यगनेकप्रकारा शापवार्ता । कादम्बरी, उत्तर-भाग (शुकनास's consoling speech to king Tārāpīḍa on hearing of the heart-break of Candrāpīḍa). ### [v7.c90.28](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.28) ¹³⁴³ पुस्तकवाचकः सुदृष्टि. गीतया पवमानप्रोक्तं पुराणं पपाठ । हर्षचरित III, 4th para, the आर्या verse applicable to both is 'तदपि मुनिगीतमतिपृथु तदपि जगद्व्यापि पावनं तदपि । हर्षचरितादभिन्न प्रतिभाति हि मे पुराणमिदम् ॥ हर्ष० III, 5th para पवन means वायु and so पावन may stand for वायवीय ### [v7.c90.29](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.29) 1343a पुराणं संप्रवक्ष्यामि यदुक्तं मातरिश्वना । पृष्टेन मुनिभि पूर्वं नैमिषीयैर्महात्मभि. ॥ ब्रह्माण्ड I 1 36-37 ### [v7.c90.30](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.30) ¹³⁴⁴ तेन सर्वस्मृतीनां प्रयोजनवती प्रामाण्यसिद्धिः। तत्र यावद्धर्ममोक्षसम्बन्धि तद्वेदप्रभवम्। यत्त्वर्थसुखविषयं तल्लोकव्यवहारपूर्वकमिति विवेक्तव्यम्। एषैवेतिहासपुराणयोरप्युपदेशवाक्यानां गतिः। उपाख्यानानि त्वर्थवादेषु व्याख्यातानि। यत्तु पृथिवीविभागकथनं तद्धर्माधर्मसाधनफलोपभोगमदेशविवेकाय किंचिद्दर्शनपूर्वकं किंचिद्वेदमूलम्। वंशानुक्रममपि ब्राह्मणक्षत्रियजातिगोत्रज्ञानार्थ दर्शनस्मरणमूलम्। देशकालपरिमाणमपि लोकज्योतिःशास्त्रव्यवहारसिद्धयर्थं दर्शनगणितसंप्रदायानुमानपूर्वकम्। भाविकथनमति त्वनादिकालप्रवृत्तयुगस्वभावधर्माधर्मानुष्ठानफलविपाकवैचित्र्यज्ञानद्वारेण वेदमूलम्। तन्त्रवार्तिक on जै. I 3 1 (धर्मस्य शब्दमूलत्वादशब्दमनपेक्षं स्यात्). ### [v7.c90.31](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.31) ¹³⁴⁵ स्मर्यन्ते च पुराणेषु धर्मविप्लुतिक्षेतवः। कलौ शाक्यादयस्तेषां को वाक्यं श्रोतुमर्हति॥ तन्त्रवार्तिक p 203 on जै I 3 7. some of the Purāṇas such as Varāha 113 27-28, Brahma 122 68-70, Padma VI 31 13-15 mention the ten avatāras of Viṣṇu (including Buddha) But these Purāṇas have been swollen by late interpolations and it is impossible to give a positive date for these passages. ### [v7.c90.32](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.32) ¹³⁴⁶ तथा स्वर्गशब्देनापि नक्षत्रदेशो वा वैदिकमवादपौराणिकयाज्ञिकदर्शनैरुच्यते 'यदि चेतिहासपुराणोपपन्नं मेरुष्पृष्ठम्, अथवा अन्वयव्यतिरेकाभ्यां विभक्त केवलमेव सुखम्'''। तन्त्रवार्तिक p 299 on जै I 3 30. That gods and semi-divine beings dwell on the top of Meru is stated in many Purāṇas Vide मत्स्य 11. 37-38, पद्म V. 8. 72-73 ### [v7.c90.33](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.33) Śaṅkarācārya in his bhāṣya on the Vedāntasūtra frequently mentions the contents and characteristic features of Purāṇas that are the same as those of the extant ones, though he actually names none of them. For example, on V. S. II. 1. 36 he remarks that it has been established in the Purāṇa that there is no limit to the number of past and future¹³⁴⁷ \*kalpas\*. On V. S. I. 3.30. ### [v7.c90.34](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.34) ¹³⁴⁷ पुराणे चातीतानागतानां कल्पाना न परिमाणमस्तीति स्थापितम्। last line of भाष्य on वे सू. II. 1 36, vide ब्रह्माण्ड I 4. 30-32 for कल्पs being endless. स्मृतिश्च भवति। तेषां ये यानि कर्माणि प्राक्सृष्ट्या प्रतिपेदिरे। तान्येव ते प्रपद्यन्ते सृज्यमाना. पुन. पुन । हिंस्त्रा्राहिंस्त्रे मृदुक्रूरे धर्माधर्मावृतावृते। तद्भाविता प्रपद्यन्ते तस्मात्तत्तस्य रोचते॥ भाष्य on I. 3 30, these are विष्णुपु० I 6 59-60 and वायु 8 32-33 and repeated in 9. ( \*Continued from last page\* ) 57-58 Only the half verse हिंस्राहिंस्रे० is found in मनु I 29, these verses are also found in शान्ति 232 16-17, अपि च सप्त नरका रौरवप्रमुखा दुष्कृतफलोपभोगभूमित्वेन स्मर्यन्ते पौराणिकैः। ताननिष्टादिकारिणः प्राप्नुवन्ति। भाष्य on वे. सू. III. 1. 15, तथा सामर्थ्यमपि (देवादीनां) सम्भवति मन्त्रार्थवादेतिहासपुराणलोकेभ्यो विग्रहवत्त्वाद्यवगमात्। भाष्य on I. 3 26, इतिहासपुराणमपि व्याख्यातेन मार्गेण सम्भवन्मन्त्रार्थवादमूलत्वात्प्रभवति देवताविग्रहादि साधयितुम्। "तथा च व्यासादयो देवादिभिः प्रत्यक्षं व्यवहरन्तीति स्मर्यते। भाष्य I 3. 33, अतश्च सङ्क्षेपमिमं शृणुध्वं नारायणः सर्वमिदं पुराण । स सर्गकाले च करोति सर्वं संहारकाले च तदत्ति भूयः॥ इति पुराणे। भाष्य on II. 1 1 This is वायु I 205 which reads महेश्वर. for नारायण. On वे सू I. 3 30 the भाष्य quotes three verses as स्मृति, the first two of which are the same as वायु 9. 64-65 (viz. ऋषीणां नामधेयानि and यथर्तार्तावृतुलिङ्गानि). It appears probable that शङ्कराचार्य quotes from the वायु most of these verses, as he expressly says about one of them (viz अतश्च &c ) that it is from a पुराण. ### [v7.c90.35](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.35) the Ācārya quotes two verses that he designates as smṛti, that are Viṣṇupurāṇa I. 5. 59-60, but are not found in ancient smṛtis like those of Manu or Yāj. On V. S. III. 1. 15 ( api ca sapta ) the bhāṣya remarks that those who have studied or who know the Purāṇas declare that there are seven hells, Raurava and others, that are regarded as places reached for undergoing the consequences of evil deeds committed by sinners. The Viṣṇupurāṇa enumerates seven hells viz. Tāmisra, Raurava and others, as the places for those who abuse the Veda, who cause obstacles to sacrifices and who give up their proper dharma. Even Manu (IV. 87-90), Yāj. (III. 222-224), Viṣṇu Dh. S. 43. 2-22 enumerate 21 hells and almost all Purāṇas mention 21 or more hells. Vide H. of Dh vol. IV pp. 162-164. On V. S. I. 3. 26 and 33 the bhāṣya says that one can see from Vedic mantras, arthavāda passages, Itihāsa and Purāṇa and popular belief that gods have bodies. On V S. II. 1. 1. Śaṅkarācārya quotes a verse which is the same in Vāyupurāṇa and on I. 3. 30 quotes in all five verses as smṛti, four of which are the same as Vāyu 9. 57-58 and 64-65. Viśvarūpa in his commentary on the Yājñavalkya-smṛti has two interesting notes on Purāṇas. On Yāj. III. 170 which describes the Sāṅkhya theory of the evolution of the world, Viśvarūpa¹³⁴⁸ remarks that this theory concerning the creation and dissolution of the world is found everywhere in the Purāṇas. On Yāj. III. 175 which states that the path to the world of the pitṛs lies between the star Agastya (Canopus) and the Aja-vīthī, Viśvarūpa remarks that in the Purāṇa several \*vīthīs\* (i e. courses) of the Sun in the sky are found and that \*Ajavīthī\* is immediately contiguous to Agastya. ### [v7.c90.36](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.36) ¹³⁴⁸ एषा प्रक्रिया सृष्टिमलयवर्णनादौ सर्वत्र पुराणादिष्वपि &c । विश्वरूप's बाल-क्रीडा on या III 170, पुराणे हि भगवतः सवितुर्वह्वयो वीथ्यो दिवि पद्धतयः श्रूयन्ते तन्नागस्त्यस्यानन्तरा अजवीथी। बालक्रीडा on या III 175 For सांख्यप्रक्रिया in पुराणs, vide प्रधानं प्रकृतिश्चेति यमाहुस्तत्त्वचिन्तका. ॥ \* \* प्रादुरासीन्महद्वीजं प्रधानपुरुषात्मकम् । त्रिविधोयमहंकारो महतः सम्बभूव ह । \* \* \* पञ्चभूतान्यहंकारात्तन्मात्राणि च जज्ञिरे । कूर्म 1.4. 6, 16, 18, 19 and विष्णु I 20.29-37 या. III. 175 is पितृयानोऽजवीथ्याश्च यदगस्त्यस्य चान्तरम्। तेनाग्निहोत्रिणो यान्ति स्वर्गकामा दिवं प्रति॥ Compare for a striking resemblance विष्णुपु० II 8 85-86 उत्तरं यदगस्त्यस्य अजवीथ्याश्च दक्षिणम् । पितृयान. स चे पन्था वैश्वानरपथाद्बहिः ॥ तत्रासते महात्मान ऋषयो येऽग्निहोत्रिणः । विश्वरूप obviously refers to this passage of the विष्णुपुराण or a similar passage in some other Purāṇa such as मत्स्य 124 53-60, वायु 50. 130. अजवीथि is one of the three divisions of the southern path in the sky in which the Sun, the Moon and planets move, comprehending मूल, पूर्वाषाढा and उत्तराषाढा नक्षत्रs. ### [v7.c90.37](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.37) From the foregoing discussion about the references to Purāṇas contained in writers from Śabara to Viśvarūpa it follows that between about the 2nd century AD. and the 6th or 7th century AD. the Purāṇas exhibited the same contents and characteristics as many of the extant Purāṇas do. ### [v7.c90.38](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.38) Before proceeding further, it is necessary to say here something about the Yuga-purāṇa, a part of the Gārgī-Saṁhitā, and one of the earliest extant works bearing the title Purāṇas. Kern in his Introduction to the Bṛhatsaṁhitā (pp. 32-40) brought this rare Purāṇa containing valuable historical data to the notice of scholars from a fragmentary ms Later on K. P. Jayaswal1348a published a text of the purely historical material of the Yugapurāṇa in 115 half lines in Anuṣṭubh metre based on the fragment that Kern had got and two more mss. that were secured by him and added a translation and notes. Later on Jayaswal obtained a copy made by Prof Levi from a ms. (in Bengali script) in the Bibliotheque Nationale of Paris and published in JBORS. (vol. XV pp 129-133) a table comparing the readings of that ms. with the text he published in JBORS. vol. XIV. Prof. K. H. Dhruva contributed a paper on the text of the Yugapurāṇa to the JBORS vol. XVI. pp 18-66, wherein he altered the proper names and gave free scope to his conjectures and inferences with the result that succeeding scholars have not attached any weight to his emendations and remarks. Prof. D. K. Mankad1348b published a monograph in which he gave the text of the historical portion based on the mss. utilized by Jayaswal and a fresh ms. that he obtained in Saurāstra, corrects some of the readings accepted by Jayaswal and considerably differs from some of Jayaswal's interpretations and added a few notes. ### [v7.c90.39](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.39) 1348a Vide JBORS vol. XIV. pp. 397-421 on 'Historical data in the Gargasamhita and the Brahmin Empire' ### [v7.c90.40](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.40) 1348b Charutar Prakashan, Vallabhavidya-nagar, 1951 ### [v7.c90.41](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.41) The Yugapurāna is the 113th chapter of Gārgīsaṁhitā and is called Skandapurāna in the ms. secured by Prof. Mankad, probably because the Purāna starts with a question by Skanda to Śiva about the characteristics of the different \*yugas\*. The characteristics of Kṛta, Tretā and Dvāpara are respectively described in lines 11–28, 29–45 and 46–74 of Prof. Mankad's text; and lines 75–235 (of Prof. Mankad's text) and lines 1–115 of Jayaswal's text (in JBORS. vol. XIV. pp. 400–408) describe the characteristics of the Kaliyuga, and the political, social and economic history of a few centuries before the work was composed. The characteristics of the Kaliyuga in the Yugapurāna bear a very close resemblance to the description of Kaliyuga in the Vanaparva (chap. 188. 30–64), one half verse being the same in both.1348c ### [v7.c90.42](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.42) 1348c The passage from Vanaparva 188. 30–64 is quoted in the 3rd vol. of H. of Dh pp 1012–13 The half verse is भोवादिनस्तथा शूद्रा ब्राह्मणाश्चार्यवादिनः। वनपर्व 188 39, line 38 of Jayaswal's text and 110 of Prof. Mankad's text (reads ब्राह्मणश्चार्थवादिन , which does not appear correct and yields hardly any sense). Compare Yugapurāna (lines 111–115 of Jayaswal and ll. 182–186 of Prof. Mankad's text with Vanaparva 188. 65–66. ### [v7.c90.43](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.43) The important points that emerge are briefly these:—I omit the discussion of different interpretations of Jayaswal, Prof. Mankad and Prof. Narain. Kaliyuga started after Draupadi died. In the beginning of Kaliyuga Janamejaya, son of Parīkṣit, would be a famous king but will come in conflict1348d with brāhmaṇas. In Kaliyuga, Udāyi son of Śiśunāga, will found the city of Pāṭaliputra on the south bank of the Ganges, which will come to be called Puṣpapura and which will last for five thousand, five hundred and five years, five months, five days and five muhūrtas In that Puṣpapura there will be a deluded and wicked king called Śaliśūka who will establish at Sāketa his virtuous elder brother named Vijaya. Then the valiant Yavanas, Pañcalas and Māthuras will attack Sāketa and will conquer Kusumapura which had a mud fortification All countries will be disturbed (by this onslaught of the Yavanas) Then non-Aryans will follow the practices of the Aryas. At the end of Kali age brāhmaṇas, kṣatriyas, vaisyas will dress alike and have the same practices. People will join heretical sects and will make friends for (seducing their) wives. Śūdras will offer oblations into fire with the syllable 'om' and they will address (others) with the word 'bhoh' and brāhmanas will address others with the words 'O āryas'. The Yavanas will establish five kings in the city (of Pusyapura). The Yavanas will not stay long in Madhyadesa. When the Yavanas will vanish there will be seven powerful kings at Sāketa; in Madhyadeśa there would be bloody wars. All the Āgnivesya kings will perish by war and so will the people. ### [v7.c90.44](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.44) 1348d For the story of this quarrel, vide Matsya-purāṇa 50. 56–65. One half line is variously read 'dharma-mītatamā vṛddhā janam bhokṣyanti nirbhayāḥ' (Jayaswal l. 40), Prof. Mankad reads 'dharmabhītatatamā vṛddhā janam mokṣyanti nirbhayāḥ' Jayaswal thinks that 'dharmamīta' refers to the Greek king Demetrius. Prof. Mankad does not agree. ### [v7.c90.45](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.45) Thereafter the greedy Śaka king will undergo destruction against Sāta, the king of Kalinga, and the earth will be devastated and Puspapura will be a wilderness Amlāta called 'red-eyed' will secure Puspapura The Mleccha king Amlāta will destroy the helpless people and the four varnas Amlata with his relatives will perish and then there will be a king called Gopāla who will rule one year and then die There will then be the just king called Pusyaka who will rule only one year. After two more kings, Agnimitra will be king who will wage a terrible battle with brāhmaṇas for a girl After him his son will rule for 20 years The condition of the people will be very bad because of his fight with Śabaras. Then Sātu king will rule. Then there will be depredations of Śakas who will destroy one-fourth of the population and make the people demoralised. In this way the Yugapurāṇa ends on a dismal note.\[^1348 e\] ### [v7.c90.46](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.46) As the Purāṇa stops with the Śakas and does not dilate on the dynasties of the Andhras, Ābhīras and Guptas, it must be placed earlier than all the known Purāṇas which deal with these dynasties. Jayaswal places the Yugapurāna in the latter half of the first century B C. In the opinion of the present author he is right. ### [v7.c90.47](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.47) \[^1348 e\]: देवो द्वादश वर्षाणि अनावृष्टिं करिष्यति। प्रजा नाशं गमिष्यन्ति दुर्भिक्षभयपीडिताः। ततः पापकृते लोके दुर्भिक्षे रोमहर्षणे। भविष्यति युगस्यान्ते सर्वप्राणिविनाशनम्। जनमारस्ततो घोरो भविष्यति न संशयः॥ युगपुराण, तस्मिन्युगसहस्रान्ते समाप्ते चायुष क्षये। अनावृष्टिर्महाराज जायते बहुवार्षिकी ॥ ततस्तान्यल्पसाराणि सत्त्वानि क्षुधितानि वै। प्रलय यान्ति क्षयिष्टं पृथिव्यां पृथिवीपते ॥ वनपर्व 188 65-66 ### [v7.c90.48](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.48) A very recent work 'The Indo-Greeks' by Prof. A. K. Narain (Oxford, 1957) has an illuminating note (pp 174-179) on several difficult passages of the Yugapurāṇa. ### [v7.c90.49](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.49) Several Purāṇas such as Matsya 53. 3-11, Vāyu I. 60-61, Brahmāṇḍa I. 1.40-41, Liṅga I. 2.2, Nāraḍiya I. 92. 22-26, Padma V. 1. 45-52 state that Purāṇa¹³⁴⁹ was originally only one, that Brahmā thought of it first, that after that the Vedas proceeded from Brahmā's lips, that originally it had the extent of one hundred crores of ślokas and that the essence thereof to the extent of four lakhs of verses was declared in each Dvāpara age by Vyāsa. It is impossible to say whether the writers of the extant Purāṇas had any ancient tradition about this before them or whether all this about the original existence of a single Purāṇa was purely imaginary. The author holds that the latter view is more likely to be the correct one. It has been shown above that as early as the Taittirīya Āraṇyaka Purāṇas are mentioned in the plural. Therefore, the extant Purāṇas are only the successors of the ancient Purāṇas, about which, it must be admitted, we know very little. ### [v7.c90.50](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.50) ¹³⁴⁹ पुराणं सर्वशास्त्राणां प्रथमं ब्रह्मणा स्मृतम् । अनन्तरं च वक्त्रेभ्यो वेदास्तस्य विनिर्गताः । पुरा्णमेकमेवासीत्तदा कल्पान्तरेऽनघ । त्रिवर्गसाधनं पुण्यं शतकोटिप्रविस्तरम् । प्रवृत्ति. सर्वशास्त्राणा पुरा्णस्याभवत्ततः । कालेनाग्रहणं दृष्ट्वा पुराणस्य ततो नृप ॥ व्यासरूपमहं कृत्वा संहरामि युगे युगे । चतुर्लक्षप्रमाणेन द्वापरे द्वापरे सदा । तदष्टादशधा कृत्वा भूर्लोकेऽस्मिन् प्रकाश्यते । अद्यापि देवलोकेऽस्मिन् शतकोटिप्रविस्तरम् । तदर्थोऽत्र चतुर्लक्षं संक्षेपेण निवेशितम् । पुराणानि दशाष्टौ च सांप्रतं तदिहोच्यते । मत्स्य 53. 3-11, पद्म (V. 1. 45-52) contains almost all the above verses of मत्स्य. The first verse occurs in वायु I. 60-61 and ब्रह्माण्ड I. 1 40-41. The ब्रह्मपुराण 245. 4 says 'आद्यं ब्राह्ममभिधानं च सर्व-वाञ्छाफलप्रदम्'. The विष्णुपुराण III. 6. 20 states 'आद्यं सर्वपुराणानां पुराणं ब्राह्म-मुच्यते ॥.' The देवीभागवत I. 3 3 put मत्स्य as the first. ### [v7.c90.51](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.51) The number of Purāṇas (in later times and by some of the Purāṇas distinguished as Mahāpurāṇas) has been traditionally handed down as eighteen. They are enumerated in several Purāṇas, such as Viṣṇu III. 6. 21-23, Varāha 112. 69-72 (verses 74-77 in Veṅk. ed.), Liṅga I. 39. 61-63, Matsya 53. 11 ff, Padma IV. 100. 51-54, Bhaviṣya I. 1. 61-64, Mārkaṇḍeya 134. 7-11, ### [v7.c90.52](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.52) \[^1348 f\]: Vide Appendix I on 'yavana' and 'yona' (pp 165-169) in Prof. Narain's 'Indo-Greeks.' He points out that in Karṇaparva (45. 36) Yavanas are described as all-knowing (sarvajña), valiant and different from mlecchas Agni 272, Bhāgavata¹³⁵⁰ XII. 13. 4-8, Vāyu¹³⁵¹ 104. 2-10, Skanda (Prabhāsakhaṇḍa 2. 5-7). There is some difference about the 18 names and great difference as to their extent and contents The Matsya (53. 18-19), Agni 272. 4-5, Nāradīya I. 92 26-28 enumerate the Vāyu as the 4th among the 18 Purāṇas, while most of the others substitute Śivapurāṇa as the 4th in place of the Vāyu The Skanda (in Prabhāsakhaṇḍa 2. 5 and 7) puts Śaiva as the 4th in place of Vāyu and Vāyavīya as the last (probably meaning Brahmāṇḍa thereby). The Devībhāgavata¹³⁵² contains a verse naming the 18 Purāṇas by their first letters in which the Śivapurāṇa is omitted. The Saurapurāṇa (chap. 9. 5-12) enumerates the 18 Purāṇas, places Vāyu as the 4th (and not Śiva) and Brahmāṇḍa as the last. The Sūtasaṁhitā (I. 1. 7-11) names the 18 Purāṇas omitting Vāyu and putting Śivapurāṇa in its place The Dānasāgara in its introductory verses (11-12 on pp 2-3) mentions both Vāyavīya and Śaiva separately. In the verses of the Kālikā-purāṇa quoted by Hemādri on dāna I. p 531, Śiva, Kālikā, Saura and Vahnīja (Āgneya, the genuine one) are included among eighteen principal Purāṇas. On the whole I agree with Dr. A D. Pusalkar¹³⁵³ that it is the Vāyu that is entitled to be regarded as one of the 18 principal Purāṇas and not the Śivapurāṇa Al-beruni in his work on India (composed in 1030 A. D.) sets out one list of Purānas as read out to him from Visnupurāna, which is the same as set out below, except this that the Śaiva-purāna is put in the 4th place instead of Vāyu (Sachau's tr. vol I. p. 131, ed. of 1888) It is clear, therefore, that the list of 18 principal Purānas had been completed long before 1000 A. D. and was introduced in the Visnupurāna many years before that date. Al-beruni furnishes (\*ibid\* p. 130) another list of the names of 18 Purānas which he had heard, viz. Ādi, Matsya, Kūrma, Varāha, Narasimha, Vāmana, Vāyu, Nanda, Skanda, Āditya, Soma, Sāmba, Brahmānda, Mārkandeya, Tārksya (i. e. Garuda), Visnu, Brahma, Bhavisya It should be noticed that in this list Vāyu is included (and not Śaiva), that some purānas described in other works as Upapurānas are included (viz Ādi, Narasimha, Nanda, Āditya, Soma and Sāmba) and some works almost unanimously declared to be Mahāpurānas (such as Padma, Bhāgavata, Nārada, Agni, Linga and Brahmavaivarta) are omitted. It follows that some upapurānas such as Ādi, Narasimha, Āditya, Sāmba, Nanda (Nandī?) had been composed at least some time before 1000 A. D. Bālambhatta (latter half of 18th century A. D.) states in his commentary on the Mitāksarā (on Yāj. I. 3) that the Vāyavīya-purāna is also called Śaiva. ### [v7.c90.53](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.53) ¹³⁵⁰ The भागवत says 'मुनयोऽष्टादश प्राहुः क्षुल्लकानि महान्ति च।' XII. 7 220. The late ब्रह्मवैवर्त (IV 131 7-10) states that the five characteristics mentioned in note 1365 distinguish the Upapurāṇas, while the ten characteristics quoted in note 1366 distinguish the महापुराणs. विष्णु० III 6. 13 uses the word महापुराणानि ### [v7.c90.54](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.54) ¹³⁵¹ Vāyu 104 is a chapter of doubtful authority Several mss, of Vāyu do not contain it chap. 104 7 mentions Vāyu as Anilapurāṇa Vāyu (104 2-10) furnishes a list of 18 Purāṇas in which Brahma and Ādika are both included, but no names of Upapurāṇas are given therein. ### [v7.c90.55](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.55) ¹³⁵² मद्वयं भद्वयं चैव ब्रत्रयं वचतुष्टयम् । अनापलिंग्कूस्कानि पुराणानि पृथक् पृथक् ॥ देवीभागवत I 3. 2 मद्वयं = मत्स्य, मार्कण्डेय, भद्वयं = भविष्य, भागवत, ब्रत्रयं = ब्रह्मा, ब्रह्मवैवर्त, ब्रह्माण्ड, वचतुष्टय = वराह, वामन, वायु, विष्णु, अ, ना, प, लिं, ग respectively stand for अग्नि, नारदीय, पद्म, लिङ्ग, गरुड, कू = कूर्म, स्क = स्कन्द Wilson in Preface to tr of Visnu at p XXIV states that his ms of Varāha omits the Garuda and Brahmānda from the list of 18 Purānas and inserts Vāyu and Narasimha The ms is singular in this respect. The printed Varāha (chap 112. 69 in the B. I and verse 74 in Venk ed) only puts Śaiva for Vāyu, that is all ### [v7.c90.56](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.56) ¹³⁵³ Vide 'Studies in the Epics and Purānas of India' by Dr. A. D Pusalkar (Vidya Bhavan Series, Bombay, 1955) chap. 2, pp 31-41. The Matsya (53 18-19) mentions what the Vāyupurāna contained. ### [v7.c90.57](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.57) The following is a table of the 18 principal Purānas together with information about the number of ślokas in each. ### [v7.c90.58](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.58) | Order | Name of Purāna | Number of verses acc. to Matsya, Vāyu 104 and some others | Number of verses acc. to some other Purānas and remarks | | 1 | Brahma | 10000 (acc to Nārada 92.31 and Bhāgavata XII 13.4) | 25000 acc to Agni 272. 1 | | 2 | Padma | 55,000 | | | 3 | Visnu | 23,000 | The number of verses is given from 6 to 24 thousand in various works. | | 4 | Vāyu | 24,000 | 14000 acc to Agni (272. 4-5). 24600 acc to Devībhāgavata I. 3. 7. | | 5 | Bhāgavata | 18,000 | | ### [v7.c90.59](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.59) | Order | Name of Purāṇa | Number of verses acc. to Matsya, Vāyu 104 and some others | Number of verses acc to some other Purāṇas and remarks | | 6 | Nāradīya | 25,000 | | | 7 | Mārkaṇḍeya | 9,000 | 6900 acc to Mārkaṇḍeya itself (134 39), 9000 acc. to Nārada I. 98.2, Vāyu 104 4 | | 8 | Agni | 16,000 | 15400 acc to Bhāgavata XII. 13.5, 12000 acc to Agni (272. 10–11) | | 9 | Bhaviṣya | 14,500 | 14000 acc to Agni (272. 12) | | 10 | Brahma-vaivarta | 18,000 | | | 11 | Liṅga | 11,000 | | | 12 | Varāha | 24,000 | | | 13 | Skanda | 81,100 | 84000 acc. to Agni (272. 17), vide below under Sknda | | 14 | Vāmana | 10,000 | | | 15 | Kūrma | 18,000 | 17000 acc to Nārada I. 106. 3 and Bhāgavata XII. 13. 8, 8000 acc. to Agni. 272 19, | | 16 | Matsya | 14,000 | 13000 acc to Agni 272. 20-21 | | 17 | Garuḍa | 18,000 | 19000 acc to Bhāgavata XII. 13 8 and Devībhāgavata I. 3; 8000 acc to Agni 272 21 | | 18 | Brahmāṇḍa | 12,200 acc to Matsya 53. 54 | 12000 acc. to Bhāgavata (XII. 13-8 and Agni 272 23) | ### [v7.c90.60](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.60) It will be noticed from the table that the total number of verses in the 18 Purāṇas according to the figures furnished by most Purāṇas comes to 400600 ślokas This closely agrees with the total of four lakhs assigned to the eighteen Purāṇas in some of the Purāṇas (vide note 1349 above) But several of the extant Purāṇas contain much smaller numbers of ślokas than are assigned to them For example, it appears from the commentaries called Viṣṇucittī¹³⁵¹ and Vaiṣṇavākūṭacandrikā on Viṣṇupurāṇa III. 6. 23 that the estimates of the extent of the Viṣṇupurāṇa varied from 6, 8, 9, 10, 22, 23 to 24 thousand ślokas and that both the commentaries comment on a text of the Viṣṇupurāṇa that has only 6000 ślokas. Similarly, the extent of the Kūrma is said to be 17000 or 18000 ślokas by most of the Purāṇas that furnish the extent of Purāṇas, but the extant Kūrma has hardly 6000 ślokas. The Brahma contains 10000 ślokas according to the Nāradīya and 25000 according to the Agni, but the printed Brahma (of the Ānandāśrama ed.) contains about 14000 verses. On the other hand, the Skanda (that has two recensions at present) is said to contain 81000 ślokas, but the Skanda printed by the Venk. Press contains several thousands more. The Bhaviṣya (Brāhmaparva)¹³⁵⁵ states that all Purāṇas had originally 12000 verses each, but their extent increased by the addition of tales, so that the Skanda was inflated to the extent of one lakh of ślokas and the Bhaviṣya to 50000 ślokas. The order in which the Purāṇas are enumerated is not quite uniform. Most Purāṇas put the Brāhma in¹³⁵⁶ the first place and set out the order as in the table above, yet the Vāyu (104. 3) and the Devībhāgavata (I. 3. 3) begin the list of Purāṇas with Matsya. The Skanda (Prabhāsakhaṇḍa 2. 8–9) puts the Brahmāṇḍa in the first place. The Bhāgavata (XII. 7. 23–24) enumerates the eighteen Purāṇas in a somewhat different order. The Vāmana¹³⁵⁷ regards the Matsya as the foremost among Purāṇas. Notices of the contents of all the 18 Purāṇas occur in Matsya (chap. 53), Agni (chap. 272), Skanda (Prabhāsakhaṇḍa 2. 28-76), Nārādīya (which devotes 18 chapters from I. 92. 30-43 to I. 109 to the contents of 18 Purāṇas from Brahma to Brahmāṇḍa). There is almost complete agreement among the Purāṇas as to the names of the 18 principal Purāṇas, except as to the Vāyupurāṇa. ### [v7.c90.61](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.61) ¹³⁵¹ विष्णुपुराणे च क्वचिद्दशसाहस्रं क्वचिद्द्वादशसाहस्रमित्यादिविकल्पेऽप्यत्र षट्‌साहस्रमेवाध्याप्यते। वैष्णवाकूतचन्द्रिका of रत्नगर्भभट्ट on विष्णुपु० III 6 23. the दान- (Continued from last page) सागर (p. 7, verse 63) notes that there was a ब्रह्मपुराण of 23000 ślokas and a लिङ्गपुराण of 6000. The विष्णुचित्तीया says 'वैष्णवं तु षड्भेदं तेन पुराणान्तरेषु वैष्णवस्य दशसाहस्रप्रादुक्तं संहिताभेदमाश्रित्योपपन्नम्। तथा लैङ्गे। "शैवमात्स्ययोस्तु वैष्णवं चाष्टसाहस्रमिति। क्वचिद्देशे नवसाहस्रं दृश्यते क्वचिच्चतुर्विंशतिसहस्रं क्वचिद् द्वाविंशतिसहस्रम्। इदं तु षट्सहस्रमस्माभिर्व्याख्यायमानम्॥ The दानसागर passage is (p 7 verses 63–64) 'तादर्यं पुराणमपरं ब्राह्ममाग्नेयमेव च। त्रयोविंशतिसाहस्रं पुराणमपि वैष्णवम्॥ षट्सहस्रमितं लैङ्ग पुराणंमपरं तथा। \*\*\*लोकवञ्चनमालोक्य सर्वमेवावधीरितम्॥' ### [v7.c90.62](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.62) ¹³⁵⁵ सर्व्वाण्येव पुराणानि संज्ञेयानि नरर्षभ। द्वादशैव सहस्राणि प्रोक्तानीह मनीषिभिः॥ पुनर्वृद्धिं गतानीह आख्यानैर्विविधैर्नृप। यथा स्कान्दं तथा चेदं भविष्यं कुरुनन्दन॥ स्कान्दं शतसहस्रं तु लोकानां ज्ञातमेव हि। भविष्यमेतदृषिणा लक्षार्थं संख्यया कृतम्॥ भविष्य (ब्राह्मपर्व) I. 103–105. ### [v7.c90.63](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.63) ¹³⁵⁶ The विष्णु says for example: 'आद्यं सर्वपुराणानां पुराणं ब्राह्ममुच्यते। अष्टादश पुराणानि पुराणज्ञाः प्रचक्षते॥ विष्णु III. 6 18; तेपि श्रुत्वा मुनिश्रेष्ठाः पुराणं वेदसंमितम्। आद्यं ब्राह्माभिधानं च सर्वकामफलप्रदम्॥ ब्रह्म 245. 4. ### [v7.c90.64](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.64) ¹³⁵⁷ मुख्यं पुराणेषु यथैव मात्स्यं स्वायम्भुवोक्तिस्त्वथ संहितासु। मनुः स्मृतीनां प्रवरो यथैव तिथौषु दर्शो विबुधेषु वासवः॥ वामनपुराण 12. 48. It may be noted that the Matsyapurāṇa chapter (53 verses 3–4 and 11–57) describing the extent and summaries of the 18 Purāṇas are quoted by Aparārka pp. 392–396 and the Dānasāgara pp. 463–469. ### [v7.c90.65.1](https://indike.org/pramana/ins.polity.kane-1930.v7.c90.65.1) The question about the Purāṇas is further complicated by the fact that some of the Purāṇas themselves mention the names of a number of Upapurāṇas, though others ignore them. For example, the Matsya (53. 59-62) names the Nārasiṁha, the Nandi, the Āditya and Sāmba as Upapurāṇas and appears to say that the Nārasiṁha extended to 18000 ślokas and elaborated the description of the Man-Lion \*avatāra\* declared in the Padma-purāṇa. The Kūrma (I. 1. 16-20), Padma (IV. 111. 95-98), the Devībhāgavata (I. 3. 13-16) set out the names of eighteen Upapurāṇas. Some of the Upapurāṇas bear the same names as those of the principal purāṇas, viz. Skanda, Vāmana, Brahmāṇḍa and Nārādīya. Prof. Hazra¹³⁵⁸ states that the number of Upapurāṇas is 100. Only a few of the Upapurāṇas have been published and those published do not differ much in the matter of subjects from some of the principal purāṇas and almost all belie the definition of Purāṇa as 'pañcalakṣaṇa'. It has been seen above (note 1349) that the number of ślokas in the 18 principal Purāṇas is said to be four lakhs. It must be remembered that this total does \*not include\* the number of the ślokas assigned to the Upapurāṇas, and no Purāṇa includes the verses of the Upapurāṇas in the total of four lakhs. Further, no one should forget or ignore the significance of the remarks of the Matsya and Kūrma about the Upapurāṇas. _First 71 of 319 passages. 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