Puranas
by Wikipedia
Accessed 2/24/21
[N]either the Vedas, the Upanishads, nor the Purans, profess to be historical compositions; and the ascribing this character to the latter, in particular, is a most erroneous opinion, for, with the exception of the genealogies of the princes of the solar and lunar races, the Purans contain nothing which has the slightest semblance of history ... It is true that each Puran contains a description of the division of time according to the Hindu system; but the chronology of no event is fixed more precisely than by referring it generally to such a Kalpa, or Manvantara, or Yug, as the particular year is never mentioned. The attempting, therefore, to extract either chronology or history from such data, must be an operation attended with equal success as the extraction of sunbeams from cucumbers by the sages of Laputa" -- Vans Kennedy 1831: 130.
-- Frederick Eden Pargiter: Excerpt from The Puranas, by Ludo Rocher
I have a larger vision or fantasy of original Indian Buddhism as an ocean with many icebergs, each representing the local textual traditions...of the different parts of the Indian world. Those icebergs are mostly gone...We have the Pali canon...the partial Sanskrit canon...They had a common core but they had many different texts in and around that basic commonality... and... there's no hope of finding them mainly for a simple physical reason, the climate of...India proper is such that organic materials...never last for more than a few hundred years. There are really no really old manuscripts in India proper. You only get the ancient manuscripts from the borderlands of India, in this case Gandhara which has a more moderate climate.
-- One Buddha, 15 Buddhas, 1,000 Buddhas, by Richard Salomon
The climate of Theravada countries is not conducive to the survival of manuscripts. Apart from brief quotations in inscriptions and a two-page fragment from the eighth or ninth century found in Nepal, the oldest known manuscripts are from late in the fifteenth century, and there is not very much from before the eighteenth.
-- Tripitaka, by New world Encyclopedia
Purana Manuscripts from 15th- to 18th-century
The word Purana (/pʊˈrɑːnə/; Sanskrit: पुराण, purāṇa) literally means "ancient, old",[1] and it is a vast genre of Indian literature about a wide range of topics, particularly legends and other traditional lore.[2] The Puranas are known for the intricate layers of symbolism depicted within their stories. Composed primarily in Sanskrit, but also in Tamil and other Indian languages,[3][4] several of these texts are named after major Hindu deities such as Vishnu, Shiva, Brahma and Shakti.[5][6] The Puranic genre of literature is found in both Hinduism and Jainism.[3]
The Puranic literature is encyclopedic,[1] and it includes diverse topics such as cosmogony, cosmology, genealogies of gods, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy.[2][4][5] The content is highly inconsistent across the Puranas, and each Purana has survived in numerous manuscripts which are themselves inconsistent.[3] The Hindu Puranas are anonymous texts and likely the work of many authors over the centuries; in contrast, most Jaina Puranas can be dated and their authors assigned.[3]
There are 1 Maha Purana, 17 Mukhya Puranas (Major Puranas) and 18 Upa Puranas (Minor Puranas),[7] with over 400,000 verses.[2] The first version of various Puranas were likely to be composed between 3rd- and 10th-century CE.[8] The Puranas do not enjoy the authority of a scripture in Hinduism,[7] but are considered as Smritis.[9]
They have been influential in the Hindu culture, inspiring major national and regional annual festivals of Hinduism.[10] Their role and value as sectarian religious texts and historical texts has been controversial because all Puranas praise many gods and goddesses and "their sectarianism is far less clear cut" than assumed, states Ludo Rocher.[11] The religious practices included in them are considered Vaidika (congruent with Vedic literature), because they do not preach initiation into Tantra.[12] The Bhagavata Purana has been among the most celebrated and popular text in the Puranic genre, and is, in the opinion of some, of non-dualistic tenor.[13][14] But, the dualistic school of Shriman Madhvacharya has a rich and strong tradition of dualistic interpretation of the Bhagavata, starting from the Bhagavata Taatparya Nirnaya of the Acharya himself and later, commentaries on the commentary. The Chaitanya school also rejects outright any monistic interpretation of the purana. The Puranic literature wove with the Bhakti movement in India, and both Dvaita and Advaita scholars have commented on the underlying Vedantic themes in the Maha Puranas.[15]
Etymology
Douglas Harper states that the etymological origins of Puranas are from Sanskrit Puranah, literally "ancient, former," from pura "formerly, before," cognate with Greek paros "before," pro "before," Avestan paro "before," Old English fore, from Proto-Indo-European *pre-, from *per-."[16]
Origin
Vyasa, the narrator of the Mahabharata, is hagiographically credited as the compiler of the Puranas. The ancient tradition suggests that originally there was but one Purana. Vishnu Purana (3.6.15) mentions that Vyasa entrusted his Puranasamhita to his disciple Lomaharshana, who in turn imparted it to his disciples,[note 1] three of whom compiled their own samhitas. These three, together with Lomaharshana's, comprise the Mulasamhita, from which the later eighteen Puranas were derived.[17][18]
The term Purana appears in the Vedic texts. For example, Atharva Veda mentions Purana (in the singular) in XI.7.24 and XV.6.10-11:[19]
"The rk and saman verses, the chandas, the Purana along with the Yajus formulae, all sprang from the remainder of the sacrificial food, (as also) the gods that resort to heaven. He changed his place and went over to great direction, and Itihasa and Purana, gathas, verses in praise of heroes followed in going over."
— Atharva Veda XV.6.10-11, [20]
Similarly, the Shatapatha Brahmana (XI.5.6.8) mentions Itihasapuranam (as one compound word) and recommends that on the 9th day of Pariplava, the hotr priest should narrate some Purana because "the Purana is the Veda, this it is" (XIII.4.3.13). However, states P.V. Kane, it is not certain whether these texts suggested several works or single work with the term Purana.[21] The late Vedic text Taittiriya Aranyaka (II.10) uses the term in the plural. Therefore, states Kane, that in the later Vedic period at least, the Puranas referred to three or more texts, and that they were studied and recited[21] In numerous passages the Mahabharata mentions 'Purana' in both singular and plural forms. Moreover, it is not unlikely that, where the singular 'Puranam' was employed in the texts, a class of works was meant.[21] Further, despite the mention of the term Purana or Puranas in the Vedic texts, there is uncertainty about the contents of them until the composition of the oldest Dharmashastra Apastamba Dharmasutra and Gautama Dharmasutra, that mention Puranas resembling with the extant Puranas.[21]
Another early mention of the term 'Itihas-purana' is found in the Chandogya Upanishad (7.1.2), translated by Patrick Olivelle as "the corpus of histories and ancient tales as the fifth Veda".[22][23][note 2] The Brhadaranyaka Upanishad also refers to purana as the "fifth Veda".[25]
According to Thomas Coburn, Puranas and early extra-puranic texts attest to two traditions regarding their origin, one proclaiming a divine origin as the breath of the Great Being, the other as a human named Vyasa as the arranger of already existing material into eighteen Puranas. In the early references, states Coburn, the term Purana occurs in singular unlike the later era which refers to a plural form presumably because they had assumed their "multifarious form". While both these traditions disagree on the origins of the Puranas, they affirm that extant Puranas are not identical with the original Purana.[18]
According to the Indologists J. A. B. van Buitenen and Cornelia Dimmitt, the Puranas that have survived into the modern era are ancient but represent "an amalgam of two somewhat different but never entirely different separate oral literatures: the Brahmin tradition stemming from the reciters of the Vedas, and the bardic poetry recited by Sutas that was handed down in Kshatriya circles".[26] The original Puranas comes from the priestly roots while the later genealogies have the warrior and epic roots. These texts were collected for the "second time between the fourth and sixth centuries CE under the rule of the Gupta kings", a period of Hindu renaissance.[27] However, the editing and expansion of the Puranas did not stop after the Gupta era, and the texts continued to "grow for another five hundred or a thousand years" and these were preserved by priests who maintained Hindu pilgrimage sites and temples.[27] The core of Itihasa-Puranas, states Klaus Klostermaier, may possibly go back to the seventh century BCE or even earlier.[28]
It is not possible to set a specific date for any Purana as a whole, states Ludo Rocher. He points out that even for the better established and more coherent puranas such as Bhagavata and Vishnu, the dates proposed by scholars continue to vary widely and endlessly.[17] The date of the production of the written texts does not define the date of origin of the Puranas.[29] They existed in an oral form before being written down.[29] In the 19th century, F. E. Pargiter believed the "original Purana" may date to the time of the final redaction of the Vedas.[30] Wendy Doniger, based on her study of indologists, assigns approximate dates to the various Puranas. She dates Markandeya Purana to c. 250 CE (with one portion dated to c. 550 CE), Matsya Purana to c. 250–500 CE, Vayu Purana to c. 350 CE, Harivamsa and Vishnu Purana to c. 450 CE, Brahmanda Purana to c. 350–950 CE, Vamana Purana to c. 450–900 CE, Kurma Purana to c. 550–850 CE, and Linga Purana to c. 600–1000 CE.[8]
Texts
Mahapuranas
Of the many texts designated 'Puranas' the most important are the Mahāpurāṇas or the major Puranas.[7] These are said to be eighteen in number, divided into three groups of six, though they are not always counted in the same way.In the Vishnu Puran Part 3 Section 6(21-24) the list of Mahapuranas is mentioned .The Bhagavat Puran mentions the number of verses in each puran in 12.13(4-9)
S.No. / Purana Name / Verses number / Comments
1 Brahma 10,000 verses Sometimes also called Adi Purana, because many Mahapuranas lists put it first of 18.[31] The text has 245 chapters, shares many passages with Vishnu, Vayu, Markendeya Puranas, and with the Mahabharata. Includes mythology, theory of war, art work in temples, and other cultural topics. Describes holy places in Odisha, and weaves themes of Vishnu and Shiva, but hardly any mention of deity Brahma despite the title.[31]
2 Padma 55,000 verses A large compilation of diverse topics, it escribes cosmology, the world and nature of life from the perspective of Vishnu. It also discusses festivals, numerous legends, geography of rivers and regions from northwest India to Bengal to the kingdom of Tripura, major sages of India, various Avatars of Vishnu and his cooperation with Shiva, a story of Rama-Sita that is different from the Hindu epic Ramayana.[32] The north Indian manuscripts of Padma Purana are very different from south Indian versions, and the various recensions in both groups in different languages (Devanagari and Bengali, for example) show major inconsistencies.[33] Like the Skanda Purana, it is a detailed treatise on travel and pilgrimage centers in India.[32][34]
3 Vishnu 23,000 verses One of the most studied and circulated Puranas, it also contains genealogical details of various dynasties.[35] Better preserved after the 17th century, but exists in inconsistent versions, more ancient pre-15th century versions are very different from modern versions, with some versions discussing Buddhism and Jainism. Some chapters likely composed in Kashmir and Punjab region of South Asia. A Vaishnavism text, focused on Vishnu.[36]
4 Shiva 24,000 verses Discusses Shiva, and stories about him.
5 Bhagavata 18,000 verses The most studied and popular of the Puranas,[13][37] telling of Vishnu's Avatars, and of Vaishnavism. It contains genealogical details of various dynasties.[35] Numerous inconsistent versions of this text and historical manuscripts exist, in many Indian languages.[38] Influential and elaborated during Bhakti movement.[39]
6 Narada 25,000 verses Also called Naradiya Purana. Discusses the four Vedas and the six Vedangas. Dedicates one chapter each, from Chapters 92 to 109, to summarize the other 17 Maha Puranas and itself. Lists major rivers of India and places of pilgrimage, and a short tour guide for each. Includes discussion of various philosophies, soteriology, planets, astronomy, myths and characteristics of major deities including Vishnu, Shiva, Devi, Krishna, Rama, Lakshmi and others.[40]
7 Markandeya 9,000 verses Describes Vindhya Range and western India. Probably composed in the valleys of Narmada and Tapti rivers, in Maharashtra and Gujarat.[41] Named after sage Markandeya, a student of Brahma. Contains chapters on dharma and on Hindu epic Mahabharata.[42] The Purana includes Devi Mahatmyam of Shaktism.
8 Agni 15,400 verses Contains encyclopedic information. Includes geography of Mithila (Bihar and neighboring states), cultural history, politics, education system, iconography, taxation theories, organization of army, theories on proper causes for war, diplomacy, local laws, building public projects, water distribution methods, trees and plants, medicine, Vastu Shastra (architecture), gemology, grammar, metrics, poetry, food, rituals and numerous other topics.[43]
9 Bhavishya 14,500 verses The Bhavishya Purana (Bhaviṣya Purāṇa, lit. "Future Purana") is one of the eighteen major works in the Purana genre of Hinduism, written in Sanskrit.The title Bhavishya means "future" and implies it is a work that contains prophecies regarding the future, however, the "prophecy" parts of the extant manuscripts are a modern era addition and hence not an integral part of the Bhavishya Purana.Those sections of the surviving manuscripts that are dated to be older, are partly borrowed from other Indian texts such as Brihat Samhita and Shamba Purana.
10 Brahmavaivarta 18,000 verses It is related by Savarni to Narada, and centres around the greatness of Krishna and Radha. In this, the story of Brahma-varaha is repeatedly told.[44] Notable for asserting that Krishna is the supreme reality and the gods Vishnu, Shiva, Brahma are incarnations of him.[45] Mentions geography and rivers such as Ganga to Kaveri.
11 Linga 11,000 verses Discusses Lingam, symbol of Shiva, and origin of the universe as per Shaivism. It also contains many stories of Lingam, one of which entails how Agni Lingam solved a dispute between Vishnu and Brahma.
12 Varaha 24,000 verses Primarily Vishnu-related worship manual, with large Mahatmya sections or travel guide to Mathura and Nepal.[46] Presentation focuses on Varaha as incarnation of Narayana, but rarely uses the terms Krishna or Vasudeva.[46] Many illustrations also involve Shiva and Durga.[47]
13 Skanda 81,100 verses Describes the birth of Skanda (or Karthikeya), son of Shiva. The longest Purana, it is an extraordinarily meticulous pilgrimage guide, containing geographical locations of pilgrimage centers in India, with related legends, parables, hymns and stories. Many untraced quotes are attributed to this text.[48]
14 Vamana 10,000 verses Describes North India, particularly Himalayan foothills region.
15 Kurma 17,000 verses Contains a combination of Vishnu and Shiva related legends, mythology, Tirtha (pilgrimage) and theology
16 Matsya 14,000 verses An encyclopedia of diverse topics.[49] Narrates the story of Matsya, the first of ten major Avatars of Vishnu. Likely composed in west India, by people aware of geographical details of the Narmada river. Includes legends about Brahma and Saraswati.[50] It also contains a controversial genealogical details of various dynasties.[35]
17 Garuda 19,000 verses An encyclopedia of diverse topics.[49] Primarily about Vishnu, but praises all gods. Describes how Vishnu, Shiva and Brahma collaborate. Many chapters are a dialogue between Vishnu and the bird-vehicle Garuda. Cosmology, Describes cosmology, relationship between gods. Discusses ethics, what are crimes, good versus evil, various schools of Hindu philosophies, the theory of Yoga, the theory of "heaven and hell" with "karma and rebirth", includes Upanishadic discussion of self-knowledge as a means of moksha.[51] Includes chapters on rivers, geography of Bharat (India) and other nations on earth, types of minerals and stones, testing methods for stones for their quality, various diseases and their symptoms, various medicines, aphrodisiacs, prophylactics, Hindu calendar and its basis, astronomy, moon, planets, astrology, architecture, building home, essential features of a temple, rites of passage, virtues such as compassion, charity and gift making, economy, thrift, duties of a king, politics, state officials and their roles and how to appointment them, genre of literature, rules of grammar, and other topics.[51] The final chapters discuss how to practice Yoga (Samkhya and Advaita types), personal development and the benefits of self-knowledge.[51]
18 Brahmanda 12,000 verses One of the earliest composed Puranas, it contains a controversial genealogical details of various dynasties.[35] Includes Lalita Sahasranamam, law codes, system of governance, administration, diplomacy, trade, ethics. Old manuscripts of Brahmanda Purana have been found in the Hindu literature collections of Bali, Indonesia.[52][49]
The Mahapuranas have also been classified based on a specific deity, although the texts are mixed and revere all gods and goddesses:
Brāhma:[33] Brahma Purana, Padma Purana
Surya:[33] Brahma Vaivarta Purana[note 3]
Agni:[33] Agni Purana[note 4]
Śaiva:[33] Shiva Purana, Linga Purana, Skanda Purana, Varaha Purana,[note 5][note 6] Vāmana Purana,[note 5] Kūrma Purana,[note 5] Mārkandeya Purana,[note 7] , Brahmānda Purana
Vaiṣṇava:[33] Vishnu Purana, Bhagavata Purana, Nāradeya Purana, Garuda Purana, Vayu Purana, Varaha Purana[note 6]Matsya Purana, Bhavishya Purana[note 5]
Śakta: Devi-Bhagavata Purana, Markandeya Purana, Brahmanda Purana, Skanda Purana
All major Puranas contain sections on Devi (goddesses) and Tantra; the six most significant of these are: Markandeya Purana, Shiva Purana, Linga Purana, Brahma Vaivarta Purana, Agni Purana and Padma Purana.[57]
Upapurana
The Goddess Durga Leading the Eight Matrikas in Battle Against the Demon Raktabija, Folio from Devi Mahatmyam, Markandeya Purana.
Main article: Upapurana
The difference between Upapuranas and Mahapuranas has been explained by Rajendra Hazra as, "a Mahapurana is well known, and that what is less well known becomes an Upapurana".[58] Rocher states that the distinction between Mahapurana and Upapurana is ahistorical, there is little corroborating evidence that either were more or less known, and that "the term Mahapurana occurs rarely in Purana literature, and is probably of late origin."[59]
The Upapuranas are eighteen in number, with disagreement as to which canonical titles belong in that list of eighteen. They include among many: Sanat-kumara, Narasimha, Brihan-naradiya, Siva-rahasya, Durvasa, Kapila, Vamana, Bhargava, Varuna, Kalika, Samba, Nandi, Surya, Parasara, Vasishtha, Ganesha, Mudgala, and Hamsa, with only a few having been critically edited.[60][61]
The Ganesha and Mudgala Puranas are devoted to Ganesha.[62][63]
Sthala Puranas
This corpus of texts tells of the origins and traditions of particular Tamil Shiva temples or shrines. There are numerous Sthala Puranas, most written in vernaculars, some with Sanskrit versions as well. The 275 Shiva Sthalams of the continent have puranas for each, famously glorified in the Tamil literature Tevaram. Some appear in Sanskrit versions in the Mahapuranas or Upapuranas. Some Tamil Sthala Puranas have been researched by David Dean Shulman.[64]
Skanda Purana
The Skanda Purana is the largest Purana with 81,000 verses,[65] named after deity Skanda, the son of Shiva and Uma, and brother of deity Ganesha.[66] The mythological part of the text weaves the stories of Shiva and Vishnu, along with Parvati, Rama, Krishna and other major gods in the Hindu pantheon.[65] In Chapter 1.8, it declares,
Vishnu is nobody but Shiva, and he who is called Shiva is but identical with Vishnu.
— Skanda Purana, 1.8.20-21[67][68]
The Skanda Purana has received renewed scholarly interest ever since the late 20th-century discovery of a Nepalese Skanda Purana manuscript dated to be from the early 9th century. This discovery established that Skanda Purana existed by the 9th century. However, a comparison shows that the 9th-century document is entirely different from versions of Skanda Purana that have been circulating in South Asia since the colonial era.[69]
Content
The Puranas include cosmos creation myths such as the Samudra Manthan (churning of the ocean). It is represented in the Angkor Wat temple complex of Cambodia, and at Bangkok airport, Thailand (above).
Several Puranas, such as the Matsya Purana,[70] list "five characteristics" or "five signs" of a Purana.[2] These are called the Pancha Lakshana ( pañcalakṣaṇa), and are topics covered by a Purana:[2][71][72]
1. Sarga: cosmogony
2. Pratisarga: cosmogony and cosmology[73]
3. Vamśa: genealogy of the gods, sages and kings[74]
4. Manvañtara: cosmic cycles,[75] history of the world during the time of one patriarch
5. Vamśānucaritam: legends during the times of various kings.
A few Puranas, such as the most popular Bhagavata Purana, add five more characteristics to expand this list to ten:[76]
6. Utaya: karmic links between the deities, sages, kings and the various living beings
7. Ishanukatha: tales about a god
8. Nirodha: finale, cessation
9. Mukti: moksha, spiritual liberation
10. Ashraya: refuge
These five or ten sections weave in biographies, myths, geography, medicine, astronomy, Hindu temples, pilgrimage to distant real places, rites of passage, charity, ethics,[77] duties, rights, dharma, divine intervention in cosmic and human affairs, love stories,[78] festivals, theosophy and philosophy.[2][4][5] The Puranas link gods to men, both generally and in religious bhakti context.[76] Here the Puranic literature follows a general pattern. It starts with introduction, a future devotee is described as ignorant about the god yet curious, the devotee learns about the god and this begins the spiritual realization, the text then describes instances of God's grace which begins to persuade and convert the devotee, the devotee then shows devotion which is rewarded by the god, the reward is appreciated by the devotee and in return performs actions to express further devotion.[76]
The Puranas, states Flood, document the rise of the theistic traditions such as those based on Vishnu, Shiva and the goddess Devi and include respective mythology, pilgrimage to holy places, rituals and genealogies.[79] The bulk of these texts in Flood's view were established by 500 CE, in the Gupta era though amendments were made later. Along with inconsistencies, common ideas are found throughout the corpus but it is not possible to trace the lines of influence of one Purana upon another so the corpus is best viewed as a synchronous whole.[80] An example of similar stories woven across the Puranas, but in different versions, include the lingabhava – the "apparition of the linga". The story features Brahma, Vishnu, and Shiva, the three major deities of Hinduism, who get together, debate, and after various versions of the story, in the end the glory of Shiva is established by the apparition of linga. This story, state Bonnefoy, and Doniger, appears in Vayu Purana 1.55, Brahmanda Purana 1.26, Shiva Purana's Rudra Samhita Sristi Khanda 15, Skanda Purana's chapters 1.3, 1.16 and 3.1, and other Puranas.[81]
The texts are in Sanskrit as well as regional languages,[3][4] and almost entirely in narrative metric couplets.[1]
Symbolism and layers of meaning
The texts use ideas, concepts and even names that are symbolic.[81] The words can interpreted literally, and at an axiological level.[82] The Vishnu Purana, for example, recites a myth where the names of the characters are loaded with symbolism and axiological significance. The myth is as follows,
The progeny of Dharma by the daughters of Daksha were as follows: by Sraddhá (devotion) he had Kama (desire); by Lakshmí (wealth, prosperity), was born Darpa (pride); by Dhriti (courage), the progeny was Niyama (precept); by Tusht́i (inner comfort), Santosha (contentment); by Pusht́i (opulence), the progeny was Lobha (cupidity, greed); by Medhá (wisdom, experience), Sruta (sacred tradition); by Kriyá (hard work, labour), the progeny were Dańd́a, Naya, and Vinaya (justice, politics, and education); by Buddhi (intellect), Bodha (understanding); by Lajjá (shame, humility), Vinaya (good behaviour); by Vapu (body, strength), Vyavasaya (perseverance). Shanti (peace) gave birth to Kshama (forgiveness); Siddhi (excellence) to Sukha (enjoyment); and Kírtti (glorious speech) gave birth to Yasha (reputation). These were the sons of Dharma; one of whom, Kama (love, emotional fulfillment) had baby Hersha (joy) by his wife Nandi (delight).
The wife of Adharma (vice, wrong, evil) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya (fear) and Máyá (deceit) was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka (hell) and Vedaná (torture). The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.
— Vishnu Purana, Chapter 7, Translated by Horace Hayman Wilson[83]
Puranas as a complement to the Vedas
The mythology in the Puranas has inspired many reliefs and sculptures found in Hindu temples.[84] The legend behind the Krishna and Gopis relief above is described in the Bhagavata Purana.[85]
The relation of the Puranas with Vedas has been debated by scholars, some holding that there's no relationship, others contending that they are identical.[86] The Puranic literature, stated Max Muller, is independent, has changed often over its history, and has little relation to the Vedic age or the Vedic literature.[87] In contrast, Purana literature is evidently intended to serve as a complement to the Vedas, states Vans Kennedy.[5]
Some scholars such as Govinda Das suggest that the Puranas claim a link to the Vedas but in name only, not in substance. The link is purely a mechanical one.[87] Scholars such as Viman Chandra Bhattacharya and PV Kane state that the Puranas are a continuation and development of the Vedas.[88] Sudhakar Malaviya and VG Rahurkar state the connection is closer in that the Puranas are companion texts to help understand and interpret the Vedas.[88][89] K.S. Ramaswami Sastri and Manilal N. Dvivedi reflect the third view which states that Puranas enable us to know the "true import of the ethos, philosophy, and religion of the Vedas".[90]
Barbara Holdrege questions the fifth Veda status of Itihasas (the Hindu epics) and Puranas.[91][note 8] The Puranas, states V.S. Agrawala, intend to "explicate, interpret, adapt" the metaphysical truths in the Vedas.[18] In the general opinion, states Rocher, "the Puranas cannot be divorced from the Vedas" though scholars provide different interpretations of the link between the two.[88] Scholars have given the Bhagavata Purana as an example of the links and continuity of the Vedic content such as providing an interpretation of the Gayatri mantra.[88]
Puranas as encyclopedias
The Puranas, states Kees Bolle, are best seen as "vast, often encyclopedic" works from ancient and medieval India.[93] Some of them, such as the Agni Purana and Matsya Purana, cover all sorts of subjects, dealing with – states Rocher – "anything and everything", from fiction to facts, from practical recipes to abstract philosophy, from geographic Mahatmyas (travel guides)[94] to cosmetics, from festivals to astronomy.[4][95] Like encyclopedias, they were updated to remain current with their times, by a process called Upabrimhana.[96] However, some of the 36 major and minor Puranas are more focused handbooks, such as the Skanda Purana, Padma Purana and Bhavishya Purana which deal primarily with Tirtha Mahatmyas (pilgrimage travel guides),[94] while Vayu Purana and Brahmanda Purana focus more on history, mythology and legends.[97]
Puranas as religious texts
The colonial era scholars of Puranas studied them primarily as religious texts, with Vans Kennedy declaring in 1837, that any other use of these documents would be disappointing.[98] John Zephaniah Holwell, who from 1732 onwards spent 30 years in India and was elected Fellow of the Royal Society in 1767, described the Puranas as "18 books of divine words".[99] British officials and researchers such as Holwell, states Urs App, were orientalist scholars who introduced a distorted picture of Indian literature and Puranas as "sacred scriptures of India" in 1767. Holwell, states Urs App, "presented it as the opinion of knowledgeable Indians; But it is abundantly clear that no knowledgeable Indian would ever have said anything remotely similar".[99]
Modern scholarship doubts this 19th-century premise.[100] Ludo Rocher, for example, states,
I want to stress the fact that it would be irresponsible and highly misleading to speak of or pretend to describe the religion of the Puranas.
— Ludo Rocher, The Puranas[98]
The study of Puranas as a religious text remains a controversial subject.[101] Some Indologists, in colonial tradition of scholarship, treat the Puranic texts as scriptures or useful source of religious contents.[102] 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".[103]