Purana - Pura (old) api (also) Navam (new) - 3 things are witnessed by Acharyas with respect to Purana
Purana - Pura (old) api (also) Navam (new) - 3 things are witnessed by Acharyas with respect to Purana
1. Recensions (versions)
2. Interpolations (some sloka or parts are added)
3. Continuously updated - Bhavishyat Purana was even updated till 1000 years back
Purana like Bhagavata, Vishnu, Agni, Vayu, Shiva, Skaanda are very old and Purana like Bhavishyat are new. These are based on the updations and not on when they were started. Staring time of Purana can't be established as Purana is very old and also new. It is not Itihasa [iti - like this, iha - here (or ha - indeed), aasa - happened] means history.
This is the reason why Purana is not taken as a Pramana (evidence) in our shastra /jnana parampara.
What are the Pramana(s):
Veda or Shruti - All Aastika shastra traditions accept shruti pramana. In the past one is considered as Aastika only if that person accepts Vedas as Pramana. Now Aastika means a God believer - this is actually wrong notion.
1. Pratyaksha (Sensory perception),
2. Anumaana (Logical Inference),
3. Shabda (Verbal testimony of a reliable source)
4. Upamana /drishtanta (Example - well known and accepted),
5. Arthaapatti (Postulation, Incidental, Supposition, etc.),
6. Anupalabhdi (Non Perceivable)
7. Iydihya (Historical based on Itihaasa)
Everyone from Chaaruvaaka (Indian Atheists) to Bauddha to Jaina and all accept No.1 or Pratyaksha as a primary pramana
Bauddha and Jaina accepts 1 & 2 - but not Veda
Below all accept Veda (shruti) as a Pramana
Vaisheshikas (Ontologists) accept 1,2 & 3
Naiyaayikas (Logicians) accept first 1,2,3 & 4
Vedantins (Spiritual people) accept 1,2,3,4,5 & 6
Bhaktaas (Devotional people) accept all 7
None used to accept Purana as a pramana
This was the case till about 500 years back - but now we are making all our logical arguments based on Purana. If you're going with Purana as a basis for your decision then it can't be termed that the decision is based on shastra.
Yajna /Homa is a Vaidika karma based on Vedas and Dharmashastra - based on Shruti pramana and this is not based on Purana.
Japa yajna is based on Bhagavdgita (Itihasa).
Temple construction is based on Jyotisha and Vaastu - this is based on shastra provided the temple construction and consecration of the chief deity follows proper Vaastu shastra, Tantra shastra and Agama - as the temple reflects Yajna Kunda /Yaga shaala and deity represents fire.
There was a movement of Bhakti during 15th century C.E. all across India, from that time Purana is also considered to be a Pramana - only by Bhaktas - not by shastris of those days. Now everybody accepts Purana as a pramana (selectively) - except for some Shrauta (strict followers of Veda).
Today you have kshetrapurana, sthalapurana, etc. etc. all have no standing in the shastra vichara (inquiry into shastras) - but are important for Bhakti vichara (inquiry into devotion) - Bhakti itself is against vichara (inquiry or contemplation) in some sense. But Narada Bhakti sutra itself does Vichara on Bhakti
The purpose of Purana is not to be used or quoted like shastra (pramana) - it is not logical but metaphorical - it is for understanding very deep concepts.
So should we reject Purana totally - No. Because most difficult concepts, Tatvas, Taatparyas, etc. are propounded in Purana in an easy to understandable manner.
We go to and offer our annual rites for our forefathers in Prayag, Kashi, Gaya and Rameshwaram - this practice is based on "Iydihya" as a Pramana - because Sri Rama has done this and the evidence you can find in Itihaasa. - Ramayanam. - this is acceptable to everybody.
The same way kshetratanam to places like 108 Divaydesham, 12 Jyotirlinga darshan etc. have their basis on Purana (and not Itihasa). So this may not be acceptable, at least not to everybody.
Observing "Navaratra-vrata" - fast etc. are based on Purana - and taking this as a pramana and observing the "vrata", we have witnessed and experienced that people who perform this "vrata" gets physical, psychological and spiritual benefits - and thus Purana becomes a Pramana - but only subjectively.
Purana(s) offer some sort of a gateway for a short cut to Moksha - Bhakti is the key to open this gateway. - Bhakti is nothing but a steadfast "shraddhaa" and total surrender "prapatti"
Following the Purana as a Bhakta is the best method and not as a logical person. This means the real Bhakta doesn't care about proving his devotion or "vrata" as right, etc. But quoting Purana as a pramana in a logical sense or using it in logical debates and taking them literally is where problems lie. Not because they are wrong or right - but because we can't prove them logically. Objective evidence for Purana(s) don't exists, subjective many.
Music in olden times was performed only in a shastra way (varna, aalaapana, raga, tala, etc.) till Swami Purandara Dasa and he without distorting the underlying Shastra of music created another layer called "keertana" (the sahitya part) on top of "varna" - added as a layer - and has written 1000s of keertanas. His shishya Swami Hari Dasa and Swami Hari Dasa's shishya Sri.Tansen (Tansen's correct name is - Rama Staanu Pandey) took it further and thus born Hindustaani Sangeet - however due to influence from Muslim style singing and changes over a long period (500 years) purists feel that Hindustani Sangeet is not completely based on shastra. Other shishyas of Swami Purandara Dasa - continued and strictly protected the pure shastra way of singing (even though the sahitya is added as keertana) and that is called as Karnatic (means old) sangeetam. Many people including the Musical Saint Thyagaraja Swamy and others have preserved the Shastra way and also took efforts to make it appealing to larger masses.
All these things are witnessed along with the Bhakti movement where "Bhaava" takes precedence over the "Niyama". Devotion over science, because Moksha is always subjective and not objective. Purana took precedence over Shastra and Itihasa.
Most important thing to note here is when we say itihaasa - we can only say that Valmiki Ramayana and Vyasa Mahabharata as Itihaasa and as Pramana. In the original Ramayana there is nothing called as "Lakshman Rekha" etc. Same way in Vyasa Mahabharata there is nothing called as "Draupati shapath" etc. - these are found only in later Ramayana and Mahabharata written in other languages - so they can't be taken literally.
Finally what needs to be understood is how the Bhakti parampara and Purana(s) have together helped to protect the dharma among masses during the past 500+ years. Thus Puranas have an important role in our jnana parampara
#purana #sanskrit #vedas #shastra #hinduism
1. Recensions (versions)
2. Interpolations (some sloka or parts are added)
3. Continuously updated - Bhavishyat Purana was even updated till 1000 years back
Purana like Bhagavata, Vishnu, Agni, Vayu, Shiva, Skaanda are very old and Purana like Bhavishyat are new. These are based on the updations and not on when they were started. Staring time of Purana can't be established as Purana is very old and also new. It is not Itihasa [iti - like this, iha - here (or ha - indeed), aasa - happened] means history.
This is the reason why Purana is not taken as a Pramana (evidence) in our shastra /jnana parampara.
What are the Pramana(s):
Veda or Shruti - All Aastika shastra traditions accept shruti pramana. In the past one is considered as Aastika only if that person accepts Vedas as Pramana. Now Aastika means a God believer - this is actually wrong notion.
1. Pratyaksha (Sensory perception),
2. Anumaana (Logical Inference),
3. Shabda (Verbal testimony of a reliable source)
4. Upamana /drishtanta (Example - well known and accepted),
5. Arthaapatti (Postulation, Incidental, Supposition, etc.),
6. Anupalabhdi (Non Perceivable)
7. Iydihya (Historical based on Itihaasa)
Everyone from Chaaruvaaka (Indian Atheists) to Bauddha to Jaina and all accept No.1 or Pratyaksha as a primary pramana
Bauddha and Jaina accepts 1 & 2 - but not Veda
Below all accept Veda (shruti) as a Pramana
Vaisheshikas (Ontologists) accept 1,2 & 3
Naiyaayikas (Logicians) accept first 1,2,3 & 4
Vedantins (Spiritual people) accept 1,2,3,4,5 & 6
Bhaktaas (Devotional people) accept all 7
None used to accept Purana as a pramana
This was the case till about 500 years back - but now we are making all our logical arguments based on Purana. If you're going with Purana as a basis for your decision then it can't be termed that the decision is based on shastra.
Yajna /Homa is a Vaidika karma based on Vedas and Dharmashastra - based on Shruti pramana and this is not based on Purana.
Japa yajna is based on Bhagavdgita (Itihasa).
Temple construction is based on Jyotisha and Vaastu - this is based on shastra provided the temple construction and consecration of the chief deity follows proper Vaastu shastra, Tantra shastra and Agama - as the temple reflects Yajna Kunda /Yaga shaala and deity represents fire.
There was a movement of Bhakti during 15th century C.E. all across India, from that time Purana is also considered to be a Pramana - only by Bhaktas - not by shastris of those days. Now everybody accepts Purana as a pramana (selectively) - except for some Shrauta (strict followers of Veda).
Today you have kshetrapurana, sthalapurana, etc. etc. all have no standing in the shastra vichara (inquiry into shastras) - but are important for Bhakti vichara (inquiry into devotion) - Bhakti itself is against vichara (inquiry or contemplation) in some sense. But Narada Bhakti sutra itself does Vichara on Bhakti
The purpose of Purana is not to be used or quoted like shastra (pramana) - it is not logical but metaphorical - it is for understanding very deep concepts.
So should we reject Purana totally - No. Because most difficult concepts, Tatvas, Taatparyas, etc. are propounded in Purana in an easy to understandable manner.
We go to and offer our annual rites for our forefathers in Prayag, Kashi, Gaya and Rameshwaram - this practice is based on "Iydihya" as a Pramana - because Sri Rama has done this and the evidence you can find in Itihaasa. - Ramayanam. - this is acceptable to everybody.
The same way kshetratanam to places like 108 Divaydesham, 12 Jyotirlinga darshan etc. have their basis on Purana (and not Itihasa). So this may not be acceptable, at least not to everybody.
Observing "Navaratra-vrata" - fast etc. are based on Purana - and taking this as a pramana and observing the "vrata", we have witnessed and experienced that people who perform this "vrata" gets physical, psychological and spiritual benefits - and thus Purana becomes a Pramana - but only subjectively.
Purana(s) offer some sort of a gateway for a short cut to Moksha - Bhakti is the key to open this gateway. - Bhakti is nothing but a steadfast "shraddhaa" and total surrender "prapatti"
Following the Purana as a Bhakta is the best method and not as a logical person. This means the real Bhakta doesn't care about proving his devotion or "vrata" as right, etc. But quoting Purana as a pramana in a logical sense or using it in logical debates and taking them literally is where problems lie. Not because they are wrong or right - but because we can't prove them logically. Objective evidence for Purana(s) don't exists, subjective many.
Music in olden times was performed only in a shastra way (varna, aalaapana, raga, tala, etc.) till Swami Purandara Dasa and he without distorting the underlying Shastra of music created another layer called "keertana" (the sahitya part) on top of "varna" - added as a layer - and has written 1000s of keertanas. His shishya Swami Hari Dasa and Swami Hari Dasa's shishya Sri.Tansen (Tansen's correct name is - Rama Staanu Pandey) took it further and thus born Hindustaani Sangeet - however due to influence from Muslim style singing and changes over a long period (500 years) purists feel that Hindustani Sangeet is not completely based on shastra. Other shishyas of Swami Purandara Dasa - continued and strictly protected the pure shastra way of singing (even though the sahitya is added as keertana) and that is called as Karnatic (means old) sangeetam. Many people including the Musical Saint Thyagaraja Swamy and others have preserved the Shastra way and also took efforts to make it appealing to larger masses.
All these things are witnessed along with the Bhakti movement where "Bhaava" takes precedence over the "Niyama". Devotion over science, because Moksha is always subjective and not objective. Purana took precedence over Shastra and Itihasa.
Most important thing to note here is when we say itihaasa - we can only say that Valmiki Ramayana and Vyasa Mahabharata as Itihaasa and as Pramana. In the original Ramayana there is nothing called as "Lakshman Rekha" etc. Same way in Vyasa Mahabharata there is nothing called as "Draupati shapath" etc. - these are found only in later Ramayana and Mahabharata written in other languages - so they can't be taken literally.
Finally what needs to be understood is how the Bhakti parampara and Purana(s) have together helped to protect the dharma among masses during the past 500+ years. Thus Puranas have an important role in our jnana parampara
#purana #sanskrit #vedas #shastra #hinduism
Thank you for more information
ReplyDeletewow, this is great. one more question. is there any proof that after 15th century only puranas were taken seriously?
ReplyDeleteOnly after 15th Century Puranas were taken seriously by Shastris. Purana was taken seriously by the common people always.
ReplyDeleteBhakti is as old as Jnana itself - and Hanuman was the first Bhakta that we know. Then during Mahabharata times - Arjuna etc. Then in Kali yuga Bhakti as a movement first started in Tamil Nadu about 2000 years back. Later during the 14th - 15th century there were many Bhakti movements in Maharashtra, Bengal, Karnataka, Kerala, Tamil Nadu etc. - this spread everywhere. This doesn't mean Jnaanis were not Bhaktas - they are also Bhaktas but don't show. In Bhagavadgita Bhagavan says "Jnaani is the best among 4 types of Bhaktas and close to my heart". It was easy for Bhaktas to accept Purana as they don't worry so much about Shastra debates etc. Moreover during Muslim invasions all Paatashaalas were closed due to no funding, etc - and the Acharyas to guide people with out the formal method of shastra. - have adopted the informal method of guiding through Pravachanams and Upanyaasas and Hari-katha kaalakshepas - It was easy and simple as the language of communication has become regional and the stories were taken from Purana. People also could understand easily. Look at the way they protected the Dharma !.
Great knowledge
ReplyDelete