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Purana Lakshana (पुराणलक्षणम्) (view source)
Revision as of 18:01, 17 October 2019
, 18:01, 17 October 2019adding content
:व्यासादिमुनिप्रणीत-वेदार्थवर्णित-पञ्चलक्षणान्वित-शास्त्रम् । तत्पर्य्यायः । पञ्चलक्षणम् २ । इत्यमरः । १ । ६ । ५ ॥
:व्यासादिमुनिप्रणीत-वेदार्थवर्णित-पञ्चलक्षणान्वित-शास्त्रम् । तत्पर्य्यायः । पञ्चलक्षणम् २ । इत्यमरः । १ । ६ । ५ ॥
Purana is that shastra, which written by Vyasa, describes the meanings of Vedas and is comprised of the panchalakshanas.
Purana is that shastra, which written by Vyasa, describes the meanings of Vedas and is comprised of the panchalakshanas.
==Etymology==
According to Shabdakalpadruma, the word Purana is used in the sense of पुरा भवमिति । which means "that which existed in the past" and पुरा नीयते इति । which means "that which takes (you) back (in time)"
Vayu Purana says that it is called Purana because it talks about the past or that which existed in olden times.<blockquote>यस्मात्पुरा ह्यनन्तीदं पुराणं तेन चोच्यते। (Vayu. Pura. 41.55)<ref name=":0">Vayu Purana (Uttaratha [https://sa.wikisource.org/wiki/वायुपुराणम्/उत्तरार्धम्/अध्यायः_४१ Adhyaya 41])</ref></blockquote>Padma Purana specifically mentions that Puranas speak about the past traditions.<blockquote>पुरा परंपरां वक्ति पुराणं तेन वै स्मृतम् ...५४ (Padm. Pura. 1.2.54)<ref name=":2">Padma Purana (Srshti Khanda 1, Adhyaya 2)</ref></blockquote>Brahmanda Purana says that Puranas are so called because they existed in olden times<blockquote>यस्मात्पुरा ह्यभूच्चैतत्पुराणं तेन तत्स्मृतम् । (Brah. Pura. 1.1.173)<ref name=":3">Brahmanda Purana (Purvabhaga Adhyaya 1)</ref></blockquote>It therefore appears that originally the term Purana signified an ancient event recounted as a tale or narrative in subsequent generations. Matsya Purana (53.63)<ref name=":1">Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB%E0%A5%A9 Adhyaya 53])</ref> even records that Puranas have been recounted from across the various Kalpas. This is correlated by many puranic statements that they have been first recollected by Brahma (Kalpa is the time period of one day for Brahma)
==पञ्चलक्षणम् ॥ Five Lakshanas==
==पञ्चलक्षणम् ॥ Five Lakshanas==
Several puranas have mentioned पञ्चलक्षणम् ॥ five characteristics of puranas -
One certainly would be awed at the collection of such great texts containing over thousands of slokas, (transmitted over generations) all of which have a few unique (common across Puranas) special characteristics in their content. Several puranas have mentioned पञ्चलक्षणम् ॥ five characteristics of puranas
#Agni Purana (1.14)
#Agni Purana (1.14)
#Bhavishya Purana (1.2.4 and 5<ref>Bhavishya Purana (Parva 1 (Brahma Parva) [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D_/%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5_%E0%A5%A7_(%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0 Adhyaya 2])</ref>)
#Bhavishya Purana (1.2.4 and 5<ref name=":0" />)
#Garuda Purana (1.2.28-29)<ref>Garuda Purana (Achara Kanda Adhyaya 2, Slokas 28 - 29 in sa.wikisource.org)</ref>
#Garuda Purana (1.2.28-29)<ref name=":2" />
#Vishnu Purana(3.6.25)<ref>Vishnu Purana (Amsha 3 Adhyaya 6)</ref>
#Vishnu Purana(3.6.25)<ref>Vishnu Purana (Amsha 3 Adhyaya 6)</ref>
#Kurma Purana (1.12)<ref>Kurma Purana (Purvabhaga Adhyaya 1)</ref>
#Kurma Purana (1.12)<ref>Kurma Purana (Purvabhaga Adhyaya 1)</ref>
#Vayu Purana (Prakriya Pada 1.4.10)<ref>Vayu Purana (Purvardha Adhyaya 4)</ref>
#Vayu Purana (Prakriya Pada 1.4.10)<ref>Vayu Purana (Purvardha Adhyaya 4)</ref>
#Shiva Purana (Vayuviya samhita 1.41)
#Shiva Purana (Vayuviya samhita 1.41)
#Brahmanda Purana (1.1.37-38)<ref>Brahmanda Purana (Purvabhaga Adhyaya 1)</ref>
#Brahmanda Purana (1.1.37-38)<ref name=":3" />
Vishnu Purana largely conforms to having all the five lakshanas whereas few other Puranas barely touch upon them. Apart from these topics Puranas predominantly describe about Danas (gifts), Vratas (religious observances), Tirtha (sacred places), and Shraddha (observances for forefathers). The slokas pertaining to the Panchalakshanas are very similar across the puranas with minor variations. Given below is the sloka and explanation for the Panchalakshanas from Matsya Purana.<blockquote>सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंश्यानुचरितं चैव पुराणं पञ्चलक्षणम् ६५ (Mats. Pura. 53.65)<ref name=":1">Matsya Purana ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A4%E0%A5%8D%E0%A4%B8%E0%A5%8D%E0%A4%AF%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB%E0%A5%A9 Adhyaya 53])</ref></blockquote>
Vishnu Purana largely conforms to having all the five lakshanas whereas few other Puranas barely touch upon them. Apart from these topics Puranas predominantly describe about Danas (gifts), Vratas (religious observances), Tirtha (sacred places), and Shraddha (observances for forefathers). The slokas pertaining to the Panchalakshanas are very similar across the puranas with minor variations. Given below is the sloka and explanation for the Panchalakshanas from Matsya Purana.<blockquote>सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंश्यानुचरितं चैव पुराणं पञ्चलक्षणम् ६५ (Mats. Pura. 53.65)<ref name=":1" /></blockquote>
*सर्गः ॥ Sarga : srsti siddhantas (theories of creation) starting from Brahma (primary creation)
*सर्गः ॥ Sarga : srsti siddhantas (theories of creation) starting from Brahma (primary creation)
*प्रतिसर्गः ॥ Pratisarga: srsti siddhantas starting from the first beings created by Brahma (secondary creation)
*प्रतिसर्गः ॥ Pratisarga: srsti siddhantas starting from the first beings created by Brahma (secondary creation)
*निरोधः ॥ Nirodha - dissolution of the worlds and beings
*निरोधः ॥ Nirodha - dissolution of the worlds and beings
*मुक्तिः ॥ Mukti - the real and eternal state/situation
*मुक्तिः ॥ Mukti - the real and eternal state/situation
*आश्रयः ॥ Aashraya - ultimate recourse or shelter of all existence<blockquote>भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः । ब्रह्मणो गुणवैषम्यात् विसर्गः पौरुषः स्मृतः ॥ ३ ॥</blockquote><blockquote>स्थितिर्वैकुण्ठविजयः पोषणं तदनुग्रहः । मन्वन्तराणि सद्धर्म ऊतयः कर्मवासनाः ॥ ४ ॥</blockquote><blockquote>अवतारानुचरितं हरेश्चास्यानुवर्तिनाम् । पुंसां ईशकथाः प्रोक्ता नानाख्यान उपबृंहिताः ॥ ५ ॥</blockquote><blockquote>निरोधोऽस्यानुशयनं आत्मनः सह शक्तिभिः । मुक्तिः हित्वान्यथा रूपं स्वरूपेण व्यवस्थितिः ॥ ॥ ६ ॥</blockquote><blockquote>आभासश्च निरोधश्च यतश्चाध्यवसीयते । स आश्रयः परं ब्रह्म परमात्मेति शब्द्यते ॥ ७ ॥</blockquote><blockquote>योऽध्यात्मिकोऽयं पुरुषः सोऽसौ एवाधिदैविकः । यः तत्र उभय विच्छेदः स स्मृतोह्याधिभौतिकः ॥ ८ ॥</blockquote><blockquote>एकं एकतराभावे यदा न उपलभामहे । त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः ॥ ९ ॥</blockquote>
*आश्रयः ॥ Aashraya - ultimate recourse or shelter of all existence
=== Definitions of the Topics ===
Bhagavata Purana elaborates delves on the definitions of each of the above mentioned subject matters in Skanda 2 Adhyaya 10.
'''Sarga''' <blockquote>भूतमात्रेन्द्रियधियां जन्म सर्ग उदाहृतः । (Bhag. Pura. 2.10.3)</blockquote>The elemental creation of the panchabhutas (five gross elements), indriyas (includes karma and jnana indriyas) and the dhi (intellect/mind) are said to be Sarga.
'''Visarga''' <blockquote>ब्रह्मणो गुणवैषम्यात् विसर्गः पौरुषः स्मृतः ॥ ३ ॥ (Bhag. Pura. 2.10.3)</blockquote>Visarga is to be known as that (creation) arising from the Purusha (Virat Purusha) through the disturbance in the equilibrium (inequality) of the gunas (sattva, rajas and tamas)
'''Sthiti'''<blockquote>स्थितिर्वैकुण्ठविजयः (Bhag. Pura. 2.10.4)</blockquote>Sthiti is the suitable situation (realm) of Vaikuntha.
'''Poshanam'''<blockquote>पोषणं तदनुग्रहः । (Bhag. Pura. 2.10.4)</blockquote>Poshanam includes the protection (and welfare) as the causeless kindness of Purusha.
'''Manvantaras'''<blockquote>मन्वन्तराणि सद्धर्म (Bhag. Pura. 2.10.4)</blockquote>The reign of the Manus is the Manvantara, wherein establishing the rules of righteous living takes place.
'''Utayah'''<blockquote>ऊतयः कर्मवासनाः ॥ ४ ॥ (Bhag. Pura. 2.10.4)</blockquote>Utayah refers to the impetus for activity or the desire for fruitive work.
Karma vasana refers to the accumulated residue of one's previous activities. Every material activity one performs creates a residual impression within the consciousness, carried with it life after life. Sum total of these impressions form the creative impetus to perform Karma.
'''Ishanukatha'''<blockquote>अवतारानुचरितं हरेश्चास्यानुवर्तिनाम् । पुंसां ईशकथाः प्रोक्ता नानाख्यान उपबृंहिताः ॥ ५ ॥ (Bhag. Pura. 2.10.5)</blockquote>Description of activities of the avatara purushas, various detailed anecdotes or stories of Shrihari and his devotees constitute Ishanukatha.
'''Nirodha'''<blockquote>निरोधोऽस्यानुशयनं आत्मनः सह शक्तिभिः । (Bhag. Pura. 2.10.6)</blockquote>The merging of the living entity (Jiva) along with all his powers and limitations in Shrihari when he enters his yogic sleep (अनुशयनं).
'''Mukti'''<blockquote>मुक्तिः हित्वान्यथा रूपं स्वरूपेण व्यवस्थितिः ॥ ॥ ६ ॥ (Bhag. Pura. 2.10.6)</blockquote>Mukti (of the living entity) consists of abandoning the unreal form and stayin in the essential constitutional nature of the Self.
'''Ashraya'''<blockquote>आभासश्च निरोधश्च यतश्चाध्यवसीयते । स आश्रयः परं ब्रह्म परमात्मेति शब्द्यते ॥ ७ ॥ (Bhag. Pura. 2.10.7)</blockquote>That from which the cosmic manifestation and dissolution are definitely known to emerge, is the supreme resort called the Param Brahma, Paramatma.<blockquote>योऽध्यात्मिकोऽयं पुरुषः सोऽसौ एवाधिदैविकः । यः तत्र उभय विच्छेदः स स्मृतोह्याधिभौतिकः ॥ ८ ॥</blockquote><blockquote>एकं एकतराभावे यदा न उपलभामहे । त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः ॥ ९ ॥ (Bhag. Pura. 2.10.8-9)</blockquote>The individual person possessing different instruments of senses (seer or witness) is called the adhyatmika person, and the individual presiding deity of the senses is called adidaivika jiva. The person having the physical sense organ is termed adibhoutika purusha. All three of the above mentioned stages of different living entities are interdependent. In the absence of one, another is not understood. He who knows all these three is the Atma, who is not dependent on others, but is the support (shelter) of all.
== References ==
== References ==