Both of them are described as the two commandments of God sruti. Manu, while declaring two more in addition to these two as the direct sources of dharma assigns the Vedas the first place, which is to be regarded as superior to all others. Smrti in the widest acceptance of the term "includes the six vedangas, the sutras, both srauta and grhya, the law books of Manu and others, the itihasa; i. Ramayana, the puranas, and the nitisastras," As the puranas come under smrti they are next only to the Vedas in their authority to dharma. The puranas are also regarded as the soul of the Vedas.
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Both of them are described as the two commandments of God sruti. Manu, while declaring two more in addition to these two as the direct sources of dharma assigns the Vedas the first place, which is to be regarded as superior to all others. Smrti in the widest acceptance of the term "includes the six vedangas, the sutras, both srauta and grhya, the law books of Manu and others, the itihasa; i. Ramayana, the puranas, and the nitisastras," As the puranas come under smrti they are next only to the Vedas in their authority to dharma.
The puranas are also regarded as the soul of the Vedas. Both itihasa and puranas are the supplement and complement to the Vedas, and as such', the real meaning of. Historically speaking all the puranas are of later origin, i. Thus, 'he Puranas, in-a"Wide sense, are the elaborate commentaries on the vedic tenets. It is why itihasa and puranas are recommended for proper understand- ing the meaning of the saying of the Vedas.
However, we come across with another traditional view which holds that the puranas are older than the Vedas,. Such an assertion, no doubt, goes against the traditionally accepted order and seems to be an anachronism. The significance of the saying may be traced in the fact that the oral tradition of the puranas is as old, or even older than the Vedas, Though the puranas were compiled in historic time the oral tradition was handed down in the society since time immemorial, which swelled with the passage of time.
In fact; some puranas seem to preserve certain pre- Vedic traditions and rites. The puranas are also regarded as the Vedas or the "fifth Veda'. The Brhadaranyakopanisad says that puranas sprang up from the remainder ucchista of Brahma after the destruc- of tion the Universe. Puranas are recognised as a branch of learning in the Brahmanas. The Satapatha. The Gopatha-bra.
As such their study is regard. The Puranas for the ages have been the mines not only of mytho- logy and cosmic theory of creation and destruction of the world but also the fountain head of hopes and ideals for the society, strength and inspiration of the people.
The puranas are encyclopedic in contents and exhaus- tive in treatment of subjects. They are both the documents of the socio- religious order of the contemporary society, and the philosophy of life to the people of their time and to the infuture generations.
The Puranas used. The puranas are always popular with the masses of this subcontinent because they are accessible and intelligible to one and all, became: they disseminate knowledge to the people of all strata of the. How these charac- teristics have developed? When such characteristics came to be regarded as essentials?
To answer these questions the- entire Purana literature is to be studied in chronological order. There is no scope for such a study in this brief introduction to this purana. Ksirasvamin 11th cent. D, in his commentary, Amarodghatana, on Amarakosa lst kanda quotes the five characteristics which a purana is to possess.
In eight of the aighteen puranas these five characteristics are found mentioned. The Skanda. Colebrooke in his edition of the Amarakosa states on pancalaksana. What is significant almost all our puranas, their sectarian character, i. Wilson in the preface to his English translation of the Visnupurana pp;. V-VI observed thus : "The lexicon of Amarasimha gives as a synonym of purana, 'panca-laksana' that which has five characteristics".
However, Wilson goes on pointing out that non-adherence to these -characteristics by majority. Do they conform to the description? Not exactly in anyone instance; to some it is utterly inapplic- able; to others it only partially applies. There is not one to which it belongs so entirely as to the Visnu. Subscribe for Newsletters and Discounts. Be the first to receive our thoughtfully written religious articles and product discounts. Your interests Optional.
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Send as free online greeting card. Verify the characters on the left. You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days. Viewed times since 15th Jan, Introduction 1. Purana and upapurana i 2. Kalika Purana v 3. The name vii 4. Printed edition ix 5. Manuscripts ix 6. Chapter and Chapter Division xi 7. Other Texts : Kalika Purana xiii 9. The Myth of earlier Kali Kalika- Purana xiv Earlier Kalika Purana xvi The Birth of Kama Cupid 1 2.
The Illusion of Brahma 6 3. The Birth of Rati 11 4. The Birth of Vasanta Spring 16 5. The Prayer of Mahamaya by Brahma 20 6. Prayer of Yognidra 28 7. Dialogue between Brahma and Madana 34 8. The Birth of Safi 37 9. Persuation of Hara for Marrying a wife 44 Mahadeva expresses his desire and seeks Sati 49 The Marriage procession of Siva 56 Identity of Brahma, Visnu and Mahesvara 62 Mitigation of the anger of Siva 68 Dalliance of Hara with Sati 72 Siva and Sati departure for their abode in the Himalayas 77 Siva dalliance with Sati and her death 82 The Destruction of the sacrifice of Daksa 89 Vijaya grief 94 Sandhya's preparation for penance Deliverance of Chandra from the curse of Daksa Candra's emancipation from the curse of Daksa The birth story of Arundhanti The Marriage of Vasistha with Arundhari The Destruction of the world The Varaha - Creation The Creation of the world Description of creation
It exists in many versions, variously organized in 90 to 93 chapters. The surviving versions of the text are unusual in that they start abruptly and follow a format not found in either the major or minor Purana -genre mythical texts of Hinduism. This text in attributed to sage Markendeya, and starts off with the legends of Devi trying to bring Shiva back from ascetic life into householder's life by making him fall in love again. It also describes in detail the rivers and mountains at Kamarupa tirtha and mentions the Brahmaputra River and the Kamakhya Temple.