The Plurality of Puranas

IN THE LAST COLUMN, I gave the list of Mahapuranas, and the number of shlokas in them, as stated by Matsya avatara in Matsya Purana. I also mentioned Upapuranas and said there is a list of 18 of those, though the list is not standardised.

From the same part of Matsya Purna, the following is said on Upapuranas. Matsya said, “I will now speak about the Upapuranas that are established in this world. In Padma Purana, there is a description of Narasimha Purana. This has eighteen thousand shlokas and is known as Narasimha Purana. Kartika described the greatness of Nandaa [Devi’s manifestation]. In this world, this is described as Nandi Purana. With Samba at the forefront, there was again a description of the future of the worlds. This is said to be Samba Purana. The learned, who know about the Puranas, know about the ancient kalpas. They know that if the Puranas are recited in the proper way, this leads to blessings, fame and a long life-span. In this way, Aditya Purana is also mentioned. It has been instructed and should be known that the Upapuranas have emerged from the 18 separate Puranas.” So, we have a list of Narasimha Purana, Nandi Purana, Samba Purana and Aditya Purana. Clearly, this is an incomplete list of Upapuranas.

The Mahapuranas are classified as sattvika, rajasika and tamasika. This is somewhat artificial, but the source is again Matsya Purana. Matsya said, “It is said that the Puranas must have five segments— sarga, pratisarga, vamsha, manvantara and vamshanucharita. These are the five characteristics of a Purana. They describe the greatness of Brahma, Vishnu, Arka and Rudra and the creation and destruction of the worlds. These are the five subjects in a Purana. All the Puranas describe dharma, artha, kama and moksha and the consequences of acting in a contrary way. In sattvika Puranas, there is a relatively greater description of Hari’s greatness. The learned know that in rajasika Puranas, there is a relatively greater description of Brahma’s greatness. In tamasika Puranas, there is relatively more emphasis on Shiva and Agni’s greatness. In all Puranas, one hears about Sarasvati and the ancestors. Satyavati’s son composed the 18 Puranas. After this, he expanded on all their greatness in the Bharata account. He did this in one hundred thousand shlokas and expanded on the meanings of the Vedas. Urged by Brahma, Valmiki spoke about the excellent Rama account. This also extends to one hundred crore shlokas. Brahma spoke about it to Narada. Thereafter, Narada told Valmiki. To accomplish dharma, artha and kama in the worlds, in the mortal world, Valmiki narrated it in five hundred and twenty-five thousand shlokas. The learned who know about the Puranas know about the ancient kalpas. If a person reads or hears the Puranas in the proper order, he is blessed and obtains fame and a long life-span. He proceeds to the supreme destination. This is sacred and a store of glory, extremely loved by the ancestors. The devas love it as much as amrita. Among men, it always takes away sins.”

Puranas where creation themes feature prominently are identified with Brahma (Brahma, Brahmanda, Brahmavaivarta, Markandeya). Puranas where Vishnu features prominently are identified as Vaishnava Puranas (Bhagavata, Garuda, Kurma, Matysa, Narada, Padma, Vamana, Varaha, Vishnu). Puranas where Shiva features prominently are identified as Shaiva Puranas (Agni, Linga, Shiva, Skanda, Vayu). While there is a grain of truth in this, Brahma, Vishnu and Shiva are all important, and all three feature in every Purana. Therefore, beyond the relative superiority of Vishnu vis-à-vis Shiva, the taxonomy probably doesn’t serve much purpose. A similar classification is even more tenuous and is based on the three gunas of sattva (purity), rajas (passion) and tamas (ignorance). For example, the Uttara Khanda of the Padma Purana has a few shlokas along these lines, recited by Shiva to Parvati, endorsing what is stated in Matsya Purana. With a caveat similar to the one mentioned earlier, this should be in the 236th chapter of Uttara Khanda. According to this, the Puranas characterised by sattva are Bhagavata, Garuda, Narada, Padma, Varaha and Vishnu. Those characterised by rajas are Bhavishya, Brahma, Brahmanda, Brahmavaivarta, Markandeya and Vamana. Those characterised by tamas are Agni, Kurma, Linga, Matysa, Skanda and Shiva.

From what I have said about Puranas, particularly in the last column, it is clear that each Purana is meant for a different kalpa. A kalpa is one of Brahma’s days. During the day, when Brahma is awake, there is creation, that is, during the kalpa. When Brahma sleeps at night, there is destruction and dissolution. Whenever we do a puja of any sort, the purohita will mention Shveta Varaha kalpa as the current kalpa. What are the names of the various kalpas? We get that from Matsya Purana, Chapter 290, in my edition of the text.

Matsya said, “I will describe the kalpas. Their narration destroys great sins. As soon as one recites this, one obtains the good merits of studying the Vedas. The first kalpa was Shveta, the second was Nilalohita; Vamadeva was the third and Rathantara was the fourth; Rourava is said to be the fifth and the sixth is described as Deva; the seventh is Brihat and the eighth is said to be Kandarpa; the ninth is said to be Sadya and the tenth is said to be Ishana; the eleventh is said to be Tama and the twelfth is Sarasvata; the thirteenth is Udana and the fourteenth is Garuda; the fifteenth is said to be Kourma, which commenced on pournamasi; the sixteenth is Narasimha and the seventeenth is Samana; the eighteenth is said to be Agneya and the nineteenth is Soma; the twentieth is said to be Manava and the twenty-first is Tatpumana; the twenty-second is Vaikuntha and the twenty-third is Lakshmi; the twenty-fourth is known as Savitri, the twenty-fifth is Ghora and the twenty-sixth is Varaha; the twenty-seventh is Vairaja and the twenty-eighth is Gouri; the twenty-ninth is Maheshvara, when Tripura was brought down; and the thirtieth is Pitri, in ancient times, this was Brahma’s kuhu [Kuhu is the deity (and the day) for the night of the new moon. Brahma’s month consists of 30 kalpas.] This constitutes Brahma’s month, which destroys all sins. In ancient times, Brahma decided on the names of the kalpas in accordance with the importance of whatever occurred initially in that kalpa. These 30 kalpas are said to be classified as samkirna, tamasa, rajasa, sattvika and rajastama. The greatness of Sarasvati and the ancestors is said to be more in samkirna, the greatness of Agni, Shiva and Divakara are more in tamasa, and the greatness of Brahma is said to be more in rajasa. In ancient times, in each kalpa, Brahma narrated a Purana and the greatness and nature of that kalpa has been described more in that Purana. In that way, Vishnu’s excellent greatness is greater in sattvika. Those who obtain siddhi in yoga proceed to that supreme destination. On every parva day, if a person reads Brahma Purana and Padma Purana, Brahma ensures that his intelligence turns towards dharma, and that he obtains extensive prosperity. On every parva day, if a person constructs a golden image [not specified of what, perhaps of the kalpas or Puranas] and gives it away, the sages worship him in heaven and he resides in Brahma’s city and Vishnu’s city. If a person donates the kalpas, all his sins are destroyed. A discriminating person will fashion images of the kalpas in the form of sages and donate them. I have narrated a Purana Samhita [Matsya Purana] to you. This destroys all sins. It always bestows freedom from disease and prosperity as fruits. One hundred years for Brahma are said to be one day for Shiva. It is known that one hundred years for Shiva are one nimesha for Vishnu. When Vishnu is awake, the universe exerts itself. Serene in his atman, when he sleeps, everything shuts down.”

Sometimes, this gives the impression of being imprecise. But at least, one knows where the naming of kalpas comes from. I am not aware of any other Purana which has such a list. From Matsya Purana, we also have a list of names of Mahapuranas and the number of shlokas in them. This does not of course mean that the present texts of the Puranas have that number of shlokas. For most Puranas (though not all), present texts have fewer shlokas than the numbers stated. What is left unstated is the number of Upapuranas. As I have said, we don’t have a consistent list. But I will probably list Narasimha Purana, Nanda Purana, Shivadharma Purana, Samba Purana, Kapila Purana, Mudgala Purana, Kalika Purana, Ganesha Purana, Soura Purana, Vishnudharmottara Purana and Bhargava Purana. That has 11. What about something like Kalki Purana and Nilamata Purana? Those are important texts too. Plus, there is Devi Bhagavata Purana. Some people believe this should be included in a list of Mahapuranas. It is not an Upapurana. Do realise that some Upapuranas are mentioned, but the manuscripts have been lost. Do realise that there are texts known as Sthala Puranas. These are specifically about the greatness of a specific geographical place. There are actually Sthala Mahatmyas, rather than Sthala Puranas.

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