barney 0 Report post Posted January 30, 2004 The Eighteen Puranas There are eighteen main Puranas and an equal number of subsidiary Puranas or Upa-Puranas. The main Puranas are: 1.Vishnu Purana, 2.Naradiya Purana, 3.Srimad Bhagavata Purana, 4.Garuda (Suparna) Purana, 5.Padma Purana, 6.Varah Purana, 7.Brahma Purana, 8.Brahmanda Purana, 9.Brahma Vaivarta Purana, 10.Markandeya Purana, 11.Bhavishya Purana, 12.Vamana Purana, 13.Matsya Purana, 14.Kurma Purana, 15.Linga Purana, 16.Siva Purana, 17.Skanda Purana and 18.Agni Purana. Of these, six are Sattvic Puranas and glorify Vishnu; Six are Rajasic Puranas and glorify Brahma; six are Tamasic Puranas and glorify Siva. Neophytes or beginners in the spiritual path are puzzled when they go through Siva Purana and Vishnu Purana. In Siva Purana, Lord Siva is highly eulogised and an inferior position is given to Lord Vishnu. Sometimes Vishnu is belittled. In Vishnu Purana, Lord Hari (Vishnu) is highly eulogised and the inferior status is given to Lord Siva. Sometimes Lord Siva is belittled. This is only to increase the faith of the devotees in their particular Ishta-Devata (favourite or tutelary deity). Lord Siva and Lord Vishnu are one. The best among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana. A portion of the Markandeya Purana is well known to all Hindus as Chandi, or Devimahatmya. Worship of God as the Divine Mother is its theme. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days. Srimad Bhagavata Purana and the Ten Avataras The Srimad Bhagavad Purana is a chronicle of the various Avataras of Lord Vishnu. There are ten Avataras of Vishnu. The aim of every Avatara is to save the world from some great danger, to destroy the wicked and protect the virtuous. The ten Avataras are: Matsya (the Fish), Kurma (the Tortoise), Varaha (the Boar), Narasimha (the Man-Lion), Vamana (the Dwarf), Parsurama (Rama with the axe, the destroyer of the Kshatriya race), Ramachandra (the hero of Ramayana, the son of King Dasharatha; Sri Rama who destroyed Ravana), Sri Krishna (the teacher of the Bhagavad Gita), Buddha (the prince-ascetic and the founder of Buddhism), and Kalki (the hero riding on a white horse, who is still to come at the end of the Kali-Yuga). The object of the Matsya (Fish) Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma (Tortoise) Avatara was to enable the world to recover some precious things that were lost in the deluge. The Kurma gave its back for keeping (supporting) the churning rod when the gods and the Asuras (demons) churned the ocean of milk. The purpose of Varaha Avatara was to rescue from the waters, the earth which had been dragged down by a demon named Hiranyaksha. The purpose of Narasimha Avatara, half lion and half man, was to free the world from the oppression of Hiranyakasipu, a demon, the father of Bhakta Prahlada. The object of Vamana Avatara was to restore the power of the gods which had been eclipsed by the penance and devotion of King Bali. The object of Parasurama Avatara was to deliver the country from the oppression of the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama Avatara was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, to deliver His wonderful message of the Gita in the Mahabharata war, and to become the centre of the Bhakti Schools of India. The object of Buddha Avatara was to prohibit animal sacrifices and teach piety. The object of the Kalki Avatara is the destruction of the wicked and the re-establishment of virtue. The Tamil Puranas Lord Siva incarnated Himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar and Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas (sports) of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana. The Upa-Puranas The eighteen Upa-Puranas are: SanatKumara, Narasimha, Brihannaradiya, Sivarahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Devi-Bhagavata, Ganesa and Hamsa. Utility of the Puranas Study of the Puranas, listening to sacred recitals of scriptures, describing and expounding of the transcendent Lilas (divine sports) of the Blessed Lord – these form an important part of Sadhana (spiritual practice) of the Lord’s devotee. It is most pleasing to the Lord. Sravana (hearing of the Srutis or scriptures) is a part of Navavidha-Bhakti (nine modes of devotion). Kathas (narrative or story) and Upanyasas open the springs of devotion in the hearts of hearers and develop Prema-Bhakti (divine love for God) which confers immortality on the Jiva (individual soul). [Note: The nine modes of devotion are: Hearing His (God’s) names and glories, singing them, remembering the Lord, worship (service) of His Feet, adoration with flowers, prostrations, regarding oneself as His servant, as His friend, and total self-surrender.] The language of the Vedas is archaic, and the subtle philosophy of the Vedanta and the Upanishads is difficult to grasp and assimilate. Hence, the Puranas are of special value as they present philosophical truths and precious teachings in an easier manner. They give ready access to the mysteries of life and the key to bliss. Imbibe their teachings. Start a new life of Dharma-Nishtha and Adhyatmic Sadhana from this very day. [Note; Dharma-Nishtha = steadfastness or establishment in Dharma. Adhyatmic (pertaining to the Inner Self) Sadhana (spiritual practice)] The Agamas Another class of popular scriptures are the Agamas. The Agamas are theological treatises and practical manuals of divine worship. The Agamas include the Tantras, Mantras and Yantras. These are treatises explaining the external worship of God, in idols, temples etc. All the Agamas treat of : Jnana or Knowledge Yoga or Concentration Kriya or Esoteric Ritual Charya or Exoteric Worship They also give elaborate details about entology and cosmology, liberation, devotion, meditation, philosophy of Mantras, mystic diagrams, charms and spells, temple-building, image-making, domestic observances, social rules, public festivals etc. The Agamas are divided into three sections: The Vaishnava The Saiva The Sakta The chief sects of Hinduism, viz., Vaishnavism, Saivism and Saktism, base their doctrines and dogmas on their respective Agamas. The Vaishnava Agamas or Pancharatra Agamas glorify God as Vishnu. The Saiva Agamas glorify God as Siva and have given rise to an important school of philosophy known as Saiva-Siddhanta, which prevails in South India, particularly in the districts of Tirunelveli and Madurai. The Sakta Agamas or Tantras glorify God as the Mother of the Universe, under one of the many names of Devi (Goddess). The Agamas do not derive their authority from the Vedas, but are not antagonistic to them. They are all Vedic in spirit and character. That is the reason why they are regarded as authoritative. The Vaishnava Agamas The Vaishnava Agamas are of four kinds: The Vaikhanasa Pancharatra Pratishthasara Vijnana-lalita The Brahma, Saiva, Kaumara, Vasishtha, Kapila, Gautamiya and Naradiya are the seven groups of the Pancharatras. The Naradiya section of the Santi Parva of the Mahabharata is the earliest source of information about the Pancharatras. Vishnu is the Supreme Lord in the Pancharatra Agamas. The Vaishnavas regard the Pancharatra Agamas to be the most authoritative. They believe that these Agamas were revealed by Lord Vishnu Himself. Narada-Pancharatra says: "Everything from Brahma to a blade of grass is Lord Krishna". This corresponds to the Upanishadic declaration: "All this is, verily, Brahman-Sarvam, Khalvidam Brahma". The following extract is from The Mahabharata, Santi Parva Section CCCXL Bhishma continued: Narada also, endued with great energy, having obtained the high favour that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana. This great Upanishad, perfectly consistent with the four Vedas, in harmony with Sankhya-Yoga, and called by him by the name of Pancharatra scriptures, and recited by Narayana Himself with His own mouth, was repeated by Narada in the presence of many listeners in the abode of Brahma (his sire) in exactly the same way in which Narayana (while that great God had showed Himself unto him) had recited it, and in which he had heard it from his own lips. _ There are two hundred and fifteen of these Vaishnava texts. Isvara, Ahirbudhnya, Paushkara, Parama, Sattvata, Brihad-Brahma and Jnanamritasara Samhitas are the important ones. The Saiva Agamas The Saivas recognise twenty-eight Agamas, of which the chief is Kamika. The Agamas are also the basis of Kashmir Saivism which is called the Pratyabhijna system. The latter works of Pratyabhijna system show a distinct leaning to Advaitism (non-dualistic philosophy). The Southern Saivism, i.e., Saiva Siddhanta, and the Kashmir Saivism, regard these Agamas as their authority, besides the Vedas. Each Agama has Upa-Agamas (subsidiary Agamas). Of these, only fragmentary texts of twenty are extant. Lord Siva is the central God in the Saiva Agamas. They are suitable to this age, Kali Yuga. They are open to all castes and both the sexes. The Sakta Agamas There is another group of scriptures known as the Tantras. They belong to the Sakta cult. They glorify Sakti as the World-Mother. They dwell on the Sakti (energy) aspect of God and prescribe numerous courses of ritualistic worship of the Divine Mother in various forms. There are seventy-seven Agamas. These are very much like the Puranas in some respects. The texts are usually in the form of dialogues between Siva and Parvati. In some of these, Siva answers the questions put by Parvati, and in others, Parvati answers, Siva questioning. Mahanirvana, Kularnava, Kulasara, Prapanchasara, Tantraraja, Rudra-Yamala, Brahma-Yamala, Vishnu-Yamala and Todala Tantra are the important works. The Agamas teach several occult practices some of which confer powers, while the others bestow knowledge and freedom. Sakti is the creative power of Lord Siva. Saktism is really a supplement to Saivism. Among the existing books on the Agamas, the most famous are the Isvara-Samhita, Ahirbudhnya-Samhita, Sanatkumara-Samhita, Narada-Pancharatra, Spanda-Pradipika and the Mahanirvana-Tantra. (Hindu Scriptures continued below) TOP <To top of this page (Hindu Scriptures continued) The Six Darsanas These are the intellectual section of the Hindu writings, while the first four are intuitional. And the fifth inspirational and emotional. Darsanas are schools of philosophy based on the Vedas. The Agamas are theological. The Darsana literature is philosophical. The Darsanas are meant for the erudite scholars who are endowed with acute acumen, good understanding, power of reasoning and subtle intellect. The Itihasa, Puranas and Agamas are meant for the masses. The Darsanas appeal to the intellect, while the Itihasas, Puranas, etc., appeal to the heart. Philosophy has six divisions (Shad-darsana). The six Darsanas or ways of seeing things, are usually called the six systems or six different schools of thought. The six schools of philosophy are the six instruments of true teaching or the six demonstrations of Truth. Each school has developed, systematized and correlated the various parts of the Veda in its own way. Each system has its Sutrakara, i.e., the one great Rishi who systematized the doctrines of the school and put them in short aphorisms or Sutras The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries. The Shad-Darsana (the six schools of philosophy) or the Shat-Sastras are: The Nyaya founded by Gautama Rishi The Vaiseshika by Kanada Rishi The Sankhya by Kapila Muni The Yoga by Patanjali Maharshi The Purva Mimamsa by Jaimini The Uttara Mimamsa or Vedanta by Badarayana or Vyasa The Darsanas are grouped into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are: The Nyaya and the Vaiseshika The Sankhya and the Yoga The Mimamsa and the Vedanta Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani. Sutra A Sutra or an aphorism is a short formula with the least possible number of letters, without any ambiguity or doubtful assertion, containing the very essence, embracing all meaning, without any stop or obstruction and absolutely faultless in nature. The Sutrakara or the composer of the aphorisms is said to be as happy as one would be while getting the first male child, if he is but able to reduce one letter in his abstruse Sutra of far-fetched words and ideas. The best example of the greatest, the tersest and the most perfect of Sutra literature is the series of aphorisms called the Ashtadhyayi composed by Panini. Panini is the father of all Sutrakaras from whom all others seem to have borrowed the method of composition. The Sutras are meant to explain a big volume of knowledge in short assertions suitable to be kept in memory at all times. The six Vedangas and the six systems of Hindu philosophy form the twelve sets of Sutra literature of the world. In addition to these, there are later compositions like the Narada-Bhakti Sutras, the Sandilya-Bhakti Sutras, etc., which also wish to assume an equal form with the famous Sutras mentioned above. Bhashya A Bhashya is an elaborate exposition, a commentary on the Sutras, with word by word meaning of the aphoristic precepts, their running translation, together with the individual views of the commentator or the Bhashyakara. The best and the exemplary Bhashya in Sanskrit literature is the one written by Patanjali on the Vyakarana (grammar) Sutras of Panini. This Bhashya is so very famous and important that it is called the Mahabhashya and its celebrated author is specially called the Bhashyakara. Patanjali is the father of Bhashyakaras. The next important Bhashya is the one on the Mimamsa Sutras written by Sabara-Swami who learnt the art from Patanjali’s commentary. The third important Bhashya was written by Sankara on the Brahma Sutras, in close following with the Sabara-Bhashya. The Bhashyas on the six sets of aphorisms dealing with Indian philosophy were written by Vatsyayana, Prasastapada, Vijnanabhikshu, Vyasa, Sabara and Sankara. On the Vedanta or Brahma Sutras, there are about sixteen Bhashyas, like those of Ramanuja, Madhava, Vallabha, Nimbarka, etc. Vritti A Vritti is a short gloss explaining the aphorisms in a more elaborate way, but not as extensively as a Bhashya. An example is Bodhayana’s Vritti on the Brahma Sutras. Varttika A Varttika is a work where a critical study is made of that which is said and left unsaid or imperfectly said in a Bhashya, and the ways of making it perfect by supplying the omissions therein, are given. Examples are the Varttikas of Katyayana on Panini’s Sutras, of Suresvara on Sankara’s Upanishad-Bhashyas, and of Kumarila Bhatta on the Sabara-Bhashya on the Karma-Mimamsa. Vyakhyana or Tika A Vyakhyana is a running explanation in an easier language of what is said in the original, with little elucidations here and there. A Vyakhyana, particularly of a Kavya (poetry and prose), deals with eight different modes of dissection of the Sloka, like .-Chheda, Vigraha, Sandhi, Alankara, Anuvada, etc. This forms an important aspect in the study of Sanskrit Sahitya Sastra (science of Sanskrit literature). An Anu-Vyakhyana- like the one written by Sri Madhava- is a repetition of what is already written, but in greater detail. An Anuvada is merely a running translation or statement of an abstruse text of the original. Tika is only another name for Vyakhyana. The best Vyakhyanas are of Vachaspati Misra on the Darsanas, especially on Sankara’s Brahmasutra-Bhashya. Tippani Tippani is just like a Vritti, but is less orthodox than the Vritti. It is an explanation of difficult words or phrases occurring in the original. Examples are Kaiyata’s gloss on the Mahabhashya of Patanjali, Nagojibhatta’s gloss on Kaiyata’s gloss, or Appayya’s gloss on Amalananda’s gloss on the Bhamati of Vachaspati Misra. Other Scriptures The Tevaram and the Tiruvachakam which are the hymns of the Saiva saints of South India, the Divya-Prabandham of the Alvar saints of South India, the songs of Sant Kabir, the Abhangas of Sant Tukaram and the Ramayana of Sant Tulasidas- all of which are the outpourings of great realised souls- are wonderful scriptures. They contain the essence of the Vedas. The Secular Writings The Subhashitas The Subhashitas are wise sayings, instructions and stories, either in poetry or in prose. Examples are Bhartrihari’s three centuries of verses, the Subhashita-Ratna-Bhandagara and Somadeva Bhatta’s Katha-Sarit-Sagara or Kshemendra’s Brihat-Katha-Manjari. The Pachatantra and the Hitopadesa also belong to this category. The Kavyas These are highly scholarly compositions in poetry, prose or both. The greatest of poetical Kavyas are those of Kalidas (The Raghuvamsa and Kumara-sambhava), Bharavi (The Kiratarjuniya), Magha (The Sisupalavadha), and Sri Harsha (The Naishadha). The best prose Kavyas in the whole of Sanskrit literature were written by Bhattabana (The Kadambari and Harshacharita), the great genius in classical Sanskrit. Among those containing both poetry and prose, the Champu-Ramayana and the Champu-Bharata are most famous. These are all wonderful masterpieces which will ever remain to glorify India’s literary calibre. The Natakas (dramas) These are marvelously scholastic dramas embodying the Rasas (expressions, mostly facial) of Sringara (decorate or beautify), Vira (brave), Karuna (compassion), Adbhuta (astonishment), Hasya (laugh), Bhayanka (fearsome), Bibhatsa (disgusting or loathsome) and Raudra (terrible). It is told that none can write on the ninth Rasa, viz., Santi (peaceful). It is attainable only on final Liberation. The best dramas are written by Kalidasa (Sakuntala), Bhavabhuti (Uttara-Rama-Charita), and Visakhadatta (Mudrarakshasa). The Alankaras These are grand rhetorical texts, treating of the science of perfection and beauty of ornamental language and of effective composition with elegance and force, both in poetry and in prose. These are the fundamentals of Sanskrit Sahitya (literature), even superior to the Kavyas and the Natakas. The best Alankara Granthas (Granthas = volumes) are those of Mammata (Kavyaprakasa) and Jagannatha (Rasagangadhara). Conclusion These constitute the entirety of Sanskrit literature- sacred and secular. The Sruti is the root; the Smritis, Itihasas and Puranas are the trunk; the Agamas and Darsanas are the branches; and the Subhashitas, Kavyas, Natakas and Alankaras are the flowers of the tree of India’s Culture. The Smritis, the Itihasas, the Puranas, the Agamas and the Darsanas are only developments of the Veda. Their ultimate source is the Veda. Their one common aim is to enable man to annihilate his ignorance and attain perfection, freedom, immortality, and eternal bliss through knowledge of God or the Eternal. Their purpose is to make man like God and one with Him. _ Quote Share this post Link to post Share on other sites
Guest guest Report post Posted January 30, 2004 A part of this Purana is made into a MegaHit Tamil filim in which the greatest of all actors Dr Chevalier Sivaji Ganesan Plays the role of Lord Siva. The Incidents happen in Pandya Nadu with the capital at Madurai ( now in Tamilnadu). Tamil guys would have watched this film atleast once. And there are crazy fans who have watched it hundreds of times. Quote Share this post Link to post Share on other sites
Guest guest Report post Posted March 9, 2004 I want to know if there is any link where I can find all the 18 puranas in detail. I am looking for an online version of all the puranas in detail. Please email me to apps_d@rediffmail.com if you know some info on my question. Thanks, Aparna Quote Share this post Link to post Share on other sites
