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Line 62: − + − + − − − − − − + − 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 of the Blessed Lord—these form all important part of Saclhana of the − Lord's devotees. it is, most pleasing to the Lord. . Srauana is a part °I − Navavidha-BhaktiKathas and Upanyasas open tile springs of devotion in the − hearts of hearers and devel°P Prema-Bhaktiwhich confers immortality on the Jiocl. Line 236:
Line 224: − − ====Jainism==== − − The Jaina Puranas are like Hindu Puranas encyclopedic epics in style, and are considered as ''anuyogas'' (expositions), but they are not considered [[Jain Agamas]] and do not have scripture or quasi-canonical status in Jainism tradition.<ref name=johncort185/> They are best described, states John Cort, as post-scripture literary corpus based upon themes found in Jain scriptures.<ref name=johncort185/> Line 262:
Line 246: − − ===Chronology=== − Newly discovered Puranas manuscripts from the medieval centuries has attracted scholarly attention and the conclusion that the Puranic literature has gone through slow redaction and text corruption over time, as well as sudden deletion of numerous chapters and its replacement with new content to an extent that the currently circulating Puranas are entirely different than those that existed before 11th century, or 16th century.<ref name=dominicifixvii/> − − For example, a newly discovered palm-leaf manuscript of Skanda Purana in [[Nepal]] has been dated to be from 810 CE, but is entirely different than versions of Skanda Purana that have been circulating in South Asia since the colonial era.<ref name="R Andriaensen 1994 pages 325-331"/><ref name=dominicifixvii>Dominic Goodall (2009), Parākhyatantram, Vol 98, Publications de l'Institut Français d'Indologie, ISBN 978-2855396422, pages xvi-xvii</ref> Further discoveries of four more manuscripts, each different, suggest that document has gone through major redactions twice, first likely before the 12th century, and the second very large change sometime in the 15th-16th century for unknown reasons.<ref name=kengoharimoto/> The different versions of manuscripts of Skanda Purana suggest that "minor" redactions, interpolations and corruption of the ideas in the text over time.<ref name=kengoharimoto>Kengo Harimoto (2004), in Origin and Growth of the Purāṇic Text Corpus (Editor: Hans Bakker), Motilal Banarsidass, ISBN 978-8120820494, pages 41-64</ref> − − Rocher states that the compositions date of each Purana remains a contested issue.{{Sfn|Rocher|1986|p=249}}{{Sfn|Gregory Bailey|2003|pp=139-141, 154-156}} Dimmitt and van Buitenen state that each of the Puranas manuscripts is encyclopedic in style, and it is difficult to ascertain when, where, why and by whom these were written:{{Sfn|Dimmitt|van Buitenen|2012|p=5}} − − {{Quote| − As they exist today, the Puranas are a stratified literature. Each titled work consists of material that has grown by numerous accretions in successive historical eras. Thus no Purana has a single date of composition. (...) It is as if they were libraries to which new volumes have been continuously added, not necessarily at the end of the shelf, but randomly. − |Cornelia Dimmitt and [[J. A. B. van Buitenen|J.A.B. van Buitenen]]|''Classical Hindu Mythology: A Reader in the Sanskrit Puranas''{{Sfn|Dimmitt|van Buitenen|2012|p=5}}}} − − ===Forgeries=== − Many of the extant manuscripts were written on [[palm leaf manuscript|palm leaf]] or copied during the British India colonial era, some in the 19th-century.{{Sfn|Rocher|1986|pp=49-53}}<ref name="Powell2010p128"/> The scholarship on various Puranas, has suffered from frequent forgeries, states [[Ludo Rocher]], where liberties in the transmission of Puranas were normal and those who copied older manuscripts replaced words or added new content to fit the theory that the colonial scholars were keen on publishing.{{Sfn|Rocher|1986|pp=49-53}}<ref name="Powell2010p128">{{cite book|author=Avril Ann Powell|title=Scottish Orientalists and India: The Muir Brothers, Religion, Education and Empire|url=http://books.google.com/books?id=KOnS1X8a528C|year=2010|publisher=Boydell & Brewer|isbn=978-1-84383-579-0|pages=130, 128–134, 87–90}}</ref>
→The Srimad Bhagavata Purana and the Ten Avataras: Removed chronology and other extraneous stuff
The most renowned among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana.
The most renowned among the Puranas are the Srimad Bhagavata and the Vishnu Purana. The most popular is the Srimad Bhagavata Purana. Next comes Vishnu Purana.
==== Devi Mahatmya ====
==== Devi Mahatmya<ref name=":0" /> ====
A portion of the Markandeya Purana is well known to all Hindus as '''Chandi''' or '''Devi Mahatmya'''. Its theme is worship of God as the Divine Mother. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days.
A portion of the Markandeya Purana is well known to all Hindus as '''Chandi''' or '''Devi Mahatmya'''. Its theme is worship of God as the Divine Mother. Chandi is read widely by the Hindus on sacred days and Navaratri (Durga Puja) days.
==== The Srimad Bhagavata Purana and the Ten Avataras ====
==== The Srimad Bhagavata Purana and the Ten Avataras<ref name=":0" /> ====
The Srimad Bhagavata 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:{{columns-list|colwidth=25em|style=width: 600px; font-style: italic;|
The Srimad Bhagavata 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:{{columns-list|colwidth=25em|style=width: 600px; font-style: italic;|
* [[Matsya (The Fish)]]
* [[Matsya (The Fish)]]
The object of the Matsya Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma Avatara was to enable the world to recover some precious things which were lost in the deluge. The Kurma gave its back for keeping the churning rod when the Gods and the Asuras 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 oppression of the the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, and to deliver His wonderful message of the Gita in the Mahabharata war. 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 object of the Matsya Avatara was to save Vaivasvata Manu from destruction by a deluge. The object of Kurma Avatara was to enable the world to recover some precious things which were lost in the deluge. The Kurma gave its back for keeping the churning rod when the Gods and the Asuras 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 oppression of the the Kshatriya rulers. Parasurama destroyed the Kshatriya race twenty-one times. The object of Rama was to destroy the wicked Ravana. The object of Sri Krishna Avatara was to destroy Kamsa and other demons, and to deliver His wonderful message of the Gita in the Mahabharata war. 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 ====
==== The Tamil Puranas<ref name=":0" /> ====
Lord Siva incarnated himself in the form
Lord Siva incarnated himself in the form of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and blood to help his devotees and relieve their sufferings. The divine Lilas of Lord Siva are recorded in the Tamil Puranas like Siva Purana, Periya Purana, Siva Parakramam and Tiruvilayadal Purana.
of Dakshinamurti to impart knowledge to the four Kumaras. He took human form to
initiate Sambandhar, Manikkavasagar, Pattinathar. He appeared in flesh and
blood to help his devotees and relieve their sufferings. The divine Lilas 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,
==== 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.
==Etymology==
==Etymology==
The study of Puranas as a religious text remains a controversial subject.<ref>Ronald Inden (2000), Querying the Medieval : Texts and the History of Practices in South Asia, Oxford University Press, ISBN 978-0195124309, pages 87-98</ref> Some Indologists, in colonial tradition of scholarship, treat the Puranic texts as scriptures or useful source of religious contents.<ref>Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 19-20</ref> Other scholars, such as Ronald Inden, consider this approach "essentialist and antihistorical" because the Purana texts changed often over time and over distance, and the underlying presumption of they being religious texts is that those changes are "Hinduism expressed by a religious leader or philosopher", or "expressiveness of Hindu mind", or "society at large", when the texts and passages are literary works and "individual geniuses of their authors".<ref>Ronald Inden (2000), Querying the Medieval : Texts and the History of Practices in South Asia, Oxford University Press, ISBN 978-0195124309, pages 95-96</ref>
The study of Puranas as a religious text remains a controversial subject.<ref>Ronald Inden (2000), Querying the Medieval : Texts and the History of Practices in South Asia, Oxford University Press, ISBN 978-0195124309, pages 87-98</ref> Some Indologists, in colonial tradition of scholarship, treat the Puranic texts as scriptures or useful source of religious contents.<ref>Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, pages 19-20</ref> Other scholars, such as Ronald Inden, consider this approach "essentialist and antihistorical" because the Purana texts changed often over time and over distance, and the underlying presumption of they being religious texts is that those changes are "Hinduism expressed by a religious leader or philosopher", or "expressiveness of Hindu mind", or "society at large", when the texts and passages are literary works and "individual geniuses of their authors".<ref>Ronald Inden (2000), Querying the Medieval : Texts and the History of Practices in South Asia, Oxford University Press, ISBN 978-0195124309, pages 95-96</ref>
====Sectarian, pluralistic or monotheistic theme====
====Sectarian, pluralistic or monotheistic theme====
Modern scholarship noticed all these facts. It recognized that the extent of the genuine Agni Purana was not the same at all times and in all places, and that it varied with the difference in time and locality. (...) This shows that the text of the Devi Purana was not the same everywhere but differed considerably in different provinces. Yet, one failed to draw the logical conclusion: besides the version or versions of puranas that appear in our [surviving] manuscripts, and fewer still in our [printed] editions, there have been numerous other versions, under the same titles, but which either have remained unnoticed or have been irreparably lost.
Modern scholarship noticed all these facts. It recognized that the extent of the genuine Agni Purana was not the same at all times and in all places, and that it varied with the difference in time and locality. (...) This shows that the text of the Devi Purana was not the same everywhere but differed considerably in different provinces. Yet, one failed to draw the logical conclusion: besides the version or versions of puranas that appear in our [surviving] manuscripts, and fewer still in our [printed] editions, there have been numerous other versions, under the same titles, but which either have remained unnoticed or have been irreparably lost.
|Ludo Rocher|The Puranas<ref name="Ludo Rocher 1986 page 63">Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, page 63</ref><ref>Rajendra Hazra (1956), Discovery of the genuine Agneya-purana, Journal of the Oriental Institute Baroda, Vol. 4-5, pages 411-416</ref>}}
|Ludo Rocher|The Puranas<ref name="Ludo Rocher 1986 page 63">Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, ISBN 978-3447025225, page 63</ref><ref>Rajendra Hazra (1956), Discovery of the genuine Agneya-purana, Journal of the Oriental Institute Baroda, Vol. 4-5, pages 411-416</ref>}}
===Translations===
===Translations===