Synopsis
of the Vishnu Purana
From
the sketch thus offered of the subjects of the Puranas, and which, although
admitting of correction, is believed to be in the main a candid and accurate
summary, it will be evident that in their present condition they must be
received with caution as authorities for the mythological religion of the
Hindus at any remote period. They preserve, no doubt, many ancient notions and
traditions; but these have been so much mixed up with foreign matter, intended
to favour the popularity of particular forms of worship or articles of faith,
that they cannot be unreservedly recognised as genuine representations of what
we have reason to believe the Puranas originally were.
The
safest sources for the ancient legends of the Hindus, after the Vedas, are no
doubt the two great poems, the Ramayana and Mahabharata. The first offers only
a few, but they are of a primitive character. The Mahabharata is more fertile
in fiction, but it is more miscellaneous, and much that it contains is of
equivocal authenticity, and uncertain date. Still it affords many materials
that are genuine, and it is evidently the great fountain from which most, if
not all, of the Puranas have drawn; as it intimates itself, when it declares
that there is no legend current in the world which has not its origin in the
Mahabharata.
A
work of some extent professing to be part of the Mahabharata may more
accurately be ranked with the Pauranik compilations of least authenticity, and
latest origin. The Hari Vans'a is chiefly occupied with the adventures of
Krishna, but, as introductory to his era, it records particulars of the
creation of the world, and of the patriarchal and regal dynasties. This is done
with much carelessness and inaccuracy of compilation, as I have had occasion
frequently to notice in the following pages. The work has been very
industriously translated by M. Langlois.
A
comparison of the subjects of the following pages with those of the other
Puranas will sufficiently shew that of the whole series the Vishnu most closely
conforms to the definition of a Pancha-lakshana Purana, or one which treats of
five specified topics. It comprehends them all; and although it has infused a portion
of extraneous and sectarial matter, it has done so with sobriety and with
judgment, and has not suffered the fervour of its religious zeal to transport
it into very wide deviations from the prescribed path. The legendary tales
which it has inserted are few, and are conveniently arranged, so that they do
not distract the attention of the compiler from objects of more permanent
interest and importance.
Book
One
The
first book of the six, into which the work is divided, is occupied chiefly with
the details of creation, primary (Sarga) and secondary (Pratisarga); the first
explaining how the universe proceeds from Prakriti, or eternal crude matter;
the second, in what manner the forms of things are developed from the
elementary substances previously evolved, or how they reappear after their
temporary destruction. Both these creations are periodical, but the termination
of the first occurs only at the end of the life of Brahma, when not only all
the gods and all other forms are annihilated, but the elements are again merged
into primary substance, besides which one only spiritual being exists: the
latter takes place at the end of every Kalpa, or day of Brahma, and affects
only the forms of inferior creatures, and lower worlds, leaving the substance
of the universe entire, and sages and gods unharmed. The explanation of these
events involves a description of the periods of time upon which they depend.
and which are accordingly detailed. Their character has been a source of very
unnecessary perplexity to European writers, as they belong to a scheme of
chronology wholly mythological, having no reference to any real or supposed
history of the Hindus, but applicable, according to their system, to the
infinite and eternal revolutions of the universe. In these notions, and in that
of the coeternity of spirit and matter, the theogony and cosmogony of the
Puranas, as they appear in the Vishnu Purana, belong to and illustrate systems
of high antiquity, of which we have only fragmentary traces in the records of
other nations.
The
course of the elemental creation is in the Vishnu, as in other Puranas, taken
from the Sankhya philosophy; but the agency that operates upon passive matter
is confusedly exhibited, in consequence of a partial adoption of the illusory
theory of the Vedanta philosophy, and the prevalence of the Pauranik doctrine
of Pantheism. However incompatible with the independent existence of Pradhana
or crude matter, and however incongruous with the separate condition of pure
spirit or Purusha, it is declared repeatedly that Vishnu, as one with the
supreme being, is not only spirit, but crude matter; and not only the latter,
but all visible substance, and Time. He is Purusha, 'spirit;' Pradhana, crude
matter; 'Vyakta, 'visible form;' and Kula, 'time.' This cannot but be regarded
as a departure from the primitive dogmas of the Hindus, in which the
distinctness of the Deity and his works was enunciated; in which upon his
willing the world to be, it was; and in which his interposition in creation,
held to be inconsistent with the quiescence of perfection, was explained away
by the personification of attributes in action, which afterwards came to be
considered as real divinities, Brahma, Vishnu, and S'iva, charged severally for
a given season with the creation, preservation, and temporary annihilation of
material forms. These divinities are in the following pages, consistently with
the tendency of a Vaishnava work, declared to be no other than Vishnu. In
S'aiva Puranas they are in like manner identified with S'iva. The Puranas thus
displaying and explaining the seeming incompatibility, of which there are
traces in other ancient mythologies, between three distinct hypostases of one
superior deity, and the identification of one or other of those hypostases with
their common and separate original.
After
the world has been fitted for the reception of living creatures, it is peopled
by the will-engendered sons of Brahma, the Prajapatis or patriarchs, and their
posterity. It would seem as if a primitive tradition of the descent of mankind
from seven holy personages had at first prevailed, but that in the course of
time it had been expanded into complicated, and not always consistent,
amplification, How could these Rishis or patriarchs have posterity? it was
necessary to provide them with wives. In order to account for their existence,
the Manu Swayambhuva and his wife Satarupa were added to the scheme, or Brahma
becomes twofold, male and female, and daughters are then begotten, who are
married to the Prajapatis. Upon this basis various legends of Brahma's double
nature, some no doubt as old as the Vedas, have been constructed: but although
they may have been derived in some degree from the authentic tradition of the
origin of mankind from a single pair, yet the circumstances intended to give
more interest and precision to the story are evidently of an allegorical or
mystical description, and conduced, in apparently later times, to a coarseness
of realization which was neither the letter nor spirit of the original legend.
Swayambhuva, the son of the self-born or untreated, and his wife Satarupa, the
hundred-formed or multiform, are themselves allegories; and their female
descendants, who become the wives of the Rishis, are Faith, Devotion, Content,
Intelligence, Tradition, and the like; whilst amongst their posterity we have
the different phases of the moon, and the sacrificial fires. In another
creation the chief source of creatures is the patriarch Daksha (ability), whose
daughters, Virtues or Passions or Astronomical Phenomena, are the mothers of
all existing things. These legends, perplexed as they appear to be, seem to
admit of allowable solution, in the conjecture that the Prajapatis and Rishis
were real personages, the authors of the Hindu system of social, moral, and religious
obligations, and the first observers of the heavens, and teachers of
astronomical science.
The
regal personages of the Swayambhuva Manwantara are but few, but they are
described in the outset as governing the earth in the dawn of society, and as introducing
agriculture and civilisation. How much of their story rests upon a traditional
remembrance of their actions, it would be useless to conjecture, although there
is no extravagance in supposing that the legends relate to a period prior to
the full establishment in India of the Brahmanical institutions. The legends of
Dhruva and Prahlada, which are intermingled with these particulars, are in all
probability ancient, but they are amplified, in a strain conformable to the
Vaishnava purport of this Purana, by doctrines and prayers asserting the identity
of Vishnu with the supreme. It is clear that the stories do not originate with
this Purana. In that of Prahlada particularly, as hereafter pointed out,
circumstances essential to the completeness of the story are only alluded to,
not recounted; shewing indisputably the writer's having availed himself of some
prior authority for his narration.
Book
Two
The
second book opens with a continuation of the kings of the first Manwantara;
amongst whom, Bharata is said to have given a name to India, called after him
Bharata-varsha. This leads to a detail of the geographical system of the
Puranas, with mount Meru, the seven circular continents, and their surrounding
oceans, to the limits of the world; all of which are mythological fictions, in
which there is little reason to imagine that any topographical truths are
concealed. With regard to Bharata, or India, the case is different: the
mountains and rivers which are named are readily verifiable, and the cities and
nations that are particularized may also in many instances be proved to have
had a real existence. The list is not a very long one in the Vishnu Purana, and
is probably abridged from some more ample detail like that which the
Mahabharata affords, and which, in the hope of supplying information' with
respect to a subject yet imperfectly investigated, the ancient political
condition of India, I have inserted and elucidated.
The
description which this book also contains of the planetary and other spheres is
equally mythological, although occasionally presenting practical details and
notions in which there is an approach to accuracy. The concluding legend of
Bharata--in his former life the king so named, but now a Brahman, who acquires
true wisdom, and thereby attains liberation--is palpably an invention of the
compiler, and is peculiar to this Purana.
The
Third Book
The
arrangement of the Vedas and other writings considered sacred by the Hindus,
being in fact the authorities of their religious rites and belief, which is
described in the beginning of the third book, is of much importance to the
history of Hindu literature, and of the Hindu religion. The sage Vyasa is here
represented, not as the author, but the arranger or compiler of the Vedas, the
Itihasas, and Puranas. His name denotes his character, meaning the 'arranger'
or 'distributor;' and the recurrence of many Vyasas, many individuals who new
modelled the Hindu scriptures, has nothing in it that is improbable, except the
fabulous intervals by which their labours are separated. The rearranging, the
refashioning, of old materials, is nothing more than the progress of time would
be likely to render necessary. The last recognised compilation is that of
Krishna Dwaipayana, assisted by Brahmans, who were already conversant with the
subjects respectively assigned to them. They were the members of a college or
school, supposed by the Hindus to have flourished in a period more remote, no
doubt, than the truth, but not at all unlikely to have been instituted at some
time prior to the accounts of India which we owe to Greek writers, and in which
we see enough of the system to justify our inferring that it was then entire.
That there have been other Vyasas and other schools since that date, that
Brahmans unknown to fame have remodelled some of the Hindu scriptures, and
especially the Puranas, cannot reasonably be contested, after dispassionately
weighing the strong internal evidence which all of them afford of the
intermixture of unauthorized and comparatively modern ingredients. But the same
internal testimony furnishes proof equally decisive of the anterior existence
of ancient materials; and it is therefore as idle as it is irrational to
dispute the antiquity or authenticity of the greater portion of the contents of
the Puranas, in the face of abundant positive and circumstantial evidence of
the prevalence of the doctrines which they teach, the currency of the legends
which they narrate, and the integrity of the institutions which they describe,
at least three centuries before the Christian era. But the origin and
developement of their doctrines, traditions, and institutions, were not the
work of a day; and the testimony that establishes their existence three
centuries before Christianity, carries it back to a much more remote antiquity,
to an antiquity that is probably not surpassed by any of the prevailing
fictions, institutions, or belief, of the ancient world.
The
remainder of the third book describes the leading institutions of the Hindus,
the duties of castes, the obligations of different stages of life, and the
celebration of obsequial rites, in a short but primitive strain, and in harmony
with the laws of Manu. It is a distinguishing feature of the Vishnu Purana, and
it is characteristic of its being the work of an earlier period than most of
the Puranas, that it enjoins no sectarial or other acts of supererogation; no
Vratas, occasional self-imposed observances; no holidays, no birthdays of
Krishna, no nights dedicated to Lakshmi; no sacrifices nor modes of worship other
than those conformable to the ritual of the Vedas. It contains no Mahatmyas, or
golden legends, even of the temples in which Vishnu is adored.
The
Fourth Book
The
fourth book contains all that the Hindus have of their ancient history. It is a
tolerably comprehensive list of dynasties and individuals; it is a barren
record of events. It can scarcely be doubted, however, that much of it is a
genuine chronicle of persons, if not of occurrences. That it is discredited by
palpable absurdities in regard to the longevity of the princes of the earlier
dynasties must be granted, and the particulars preserved of some of them are
trivial and fabulous: still there is an inartificial simplicity and consistency
in the succession of persons, and a possibility and probability in some of the
transactions which give to these traditions the semblance of authenticity, and
render it likely that they are not altogether without foundation. At any rate,
in the absence of all other sources of information, the record, such as it is,
deserves not to be altogether set aside. It is not essential to its credibility
or its usefulness that any exact chronological adjustment of the different reigns
should be attempted. Their distribution amongst the several Yugas, undertaken
by Sir Wm. Jones or his Pandits, finds no countenance from the original texts,
farther than an incidental notice of the age in which a particular monarch
ruled, or the general fact that the dynasties prior to Krishna precede the time
of the great war, and the beginning of the Kali age; both which events we are
not obliged, with the Hindus, to place five thousand years ago. To that age the
solar dynasty of princes offers ninety-three descents, the lunar but
forty-five, though they both commence at the same time. Some names may have
been added to the former list, some omitted in the latter; and it seems most
likely, that, notwithstanding their synchronous beginning, the princes of the
lunar race were subsequent to those of the solar dynasty. They avowedly
branched off from the solar line; and the legend of Sudyumna, that explains the
connexion, has every appearance of having been contrived for the purpose of
referring it to a period more remote than the truth. Deducting however from the
larger number of princes a considerable proportion, there is nothing to shock
probability in supposing that the Hindu dynasties and their ramifications were
spread through an interval of about twelve centuries anterior to the war of the
Mahabharata, and, conjecturing that event to have happened about fourteen
centuries before Christianity, thus carrying the commencement of the regal
dynasties of India to about two thousand six hundred years before that date.
This may or may not be too remote; but it is sufficient, in a subject where
precision is impossible, to be satisfied with the general impression, that in
the dynasties of kings detailed in the Puranas we have a record which, although
it cannot fail to have suffered detriment from age, and may have been injured
by careless or injudicious compilation, preserves an account, not wholly
undeserving of confidence, of the establishment and succession of regular
monarchies amongst the Hindus, from as early an era, and for as continuous a
duration, as any in the credible annals of mankind.
The
circumstances that are told of the first princes have evident relation to the
colonization of India, and the gradual extension of the authority of new races
over an uninhabited or uncivilized region. It is commonly admitted that the
Brahmanical religion and civilization were brought into India from without.
Certainly, there are tribes on the borders, and in the heart of the country,
who are still not Hindus; and passages in the Ramayana and Mahabharata and
Manu, and the uniform traditions of the people themselves, point to a period
when Bengal, Orissa, and the whole of the Dekhin, were inhabited by degraded or
outcaste, that is, by barbarous, tribes. The traditions of the Puranas confirm
these views, but they lend no assistance to the determination of the question
whence the Hindus came; whether from a central Asiatic nation, as Sir Wm. Jones
supposed, or from the Caucasian mountains, the plains of Babylonia, or the
borders of the Caspian, as conjectured by Klaproth, Vans Kennedy, and Schlegel.
The affinities of the Sanscrit language prove a common origin of the now widely
scattered nations amongst whose dialects they are traceable, and render it
unquestionable that they must all have spread abroad from some centrical spot
in that part of the globe first inhabited by mankind, according to the inspired
record. Whether any indication of such an event be discoverable in the Vedas,
remains to be determined; but it would have been obviously incompatible with
the Pauranik system to have referred the origin of Indian princes and
principalities to other than native sources. We need not therefore expect from
them any information as to the foreign derivation of the Hindus.
We
have, then, wholly insufficient means for arriving at any information
concerning the ante-Indian period of Hindu history, beyond the general
conclusion derivable from the actual presence of barbarous and apparently
aboriginal tribes--from the admitted progressive extension of Hinduism into
parts of India where it did not prevail when the code of Manu was
compiled--from the general use of dialects in India, more or less copious,
which are different from Sanscrit--and from the affinities of that language
with forms of speech current in the western world--that a people who spoke
Sanscrit, and followed the religion of the Vedas, came into India, in some very
distant age, from lands west of the Indus. Whether the date and circumstances
of their immigration will ever be ascertained is extremely doubtful, but it is
not difficult to form a plausible outline of their early site and progressive
colonization.
The
earliest seat of the Hindus within the confines of Hindusthan was undoubtedly
the eastern confines of the Panjab. The holy land of Manu and the Puranas lies
between the Drishadwati and Saraswati rivers, the Caggar and Sursooty of our
barbarous maps. Various adventures of the first princes and most famous sages
occur in this vicinity; and the Asramas, or religious domiciles, of several of
the latter are placed on the banks of the Saraswati. According to some
authorities, it was the abode of Vyasa, the compiler of the Vedas and Puranas;
and agreeably to another, when on one occasion the Vedas had fallen into
disuse, and been forgotten, the Brahmans were again instructed in them by
Saraswata, the son of Saraswati [*89]. One of the most distinguished of the
tribes of the Brahmans is known as the Saraswata; and the same word is employed
by Mr. Colebrooke to denote that modification of Sanscrit which is termed
generally Prakrit, and which in this case he supposes to have been the language
of "the Saraswata nation, which occupied the banks of the river Saraswati
[*91]." The river itself receives its appellation from Saraswati, the
goddess of learning, under whose auspices the sacred literature of the Hindus
assumed shape and authority. These indications render it certain, that whatever
seeds were imported from without, it was in the country adjacent to the
Saraswati river that they were first planted, and cultivated and reared in
Hindusthan.
The
tract of land thus assigned for the first establishment of Hinduism in India is
of very circumscribed extent, and could not have been the site of any numerous
tribe or nation. The traditions that evidence the early settlement of the
Hindus in this quarter, ascribe to the settlers more of a philosophical and
religious, than of a secular character, and combine with the very narrow bounds
of the holy land to render it possible that the earliest emigrants were the
members, not of a political, so much as of a religious community; that they
were a colony of priests, not in the restricted sense in which we use the term,
but in that in which it still applies in India, to an Agrahara, a village or
hamlet of Brahmans, who, although married, and having families, and engaging in
tillage, in domestic duties, and in the conduct of secular interests affecting
the community, are still supposed to devote their principal attention to sacred
study and religious offices. A society of this description, with its artificers
and servants, and perhaps with a body of martial followers, might have found a
home in the Brahma-vartta of Manu, the land which thence was entitled 'the
holy,' or more literally 'the Brahman, region;' and may have communicated to
the rude, uncivilized, unlettered aborigines the rudiments of social
organization, literature, and religion; partly, in all probability, brought
along with them, and partly devised and fashioned by degrees for the growing
necessities of new conditions of society. Those with whom this civilization
commenced would have had ample inducements to prosecute their successful work,
and in the course of time the improvement which germinated on the banks of the
Saraswati was extended beyond the borders of the Jumna and the Ganges.
We
have no satisfactory intimation of the stages by which the political
organization of the people of Upper India traversed the space between the
Saraswati and the more easterly region, where it seems to have taken a
concentrated form, and whence it diverged in various directions, throughout
Hindustan. The Manu of the present period, Vaivaswata, the son of the sun, is
regarded as the founder of Ayodhya; and that city continued to be the capital
of the most celebrated branch of his descendants, the posterity of Ikshwaku.
The Vishnu Purana evidently intends to describe the radiation of conquest or
colonization from this spot, in the accounts it gives of the dispersion of
Vaivaswata's posterity: and although it is difficult to understand what could
have led early settlers in India to such a site, it is not inconveniently
situated as a commanding position, whence emigrations might proceed to the
east, the west, and the south. This seems to have happened: a branch from the
house of Ikshwaku spread into Tirhut, constituting the Maithila kings; and the
posterity of another of Vaivaswata's sons reigned at Vaisali in southern Tirhut
or Saran.
The
most adventurous emigrations, however, took place through the lunar dynasty,
which, as observed above, originates from the solar, making in fact but one
race and source for the whole. Leaving out of consideration the legend of
Sudyumna's double transformation, the first prince of Pratishthana, a city
south from Ayodhya, was one of Vaivaswata's children, equally with Ikshvaku.
The sons of Pururavas, the second of this branch, extended, by themselves or
their posterity, in every direction: to the east to Kas'i, Magadha, Benares,
and Behar; southwards to the Vindhya hills, and across them to Vidarbha or
Berar; westwards along the Narmada to Kus'asthali or Dwaraka in Guzerat; and in
a north-westerly direction to Mathura and Hastinapura. These movements are very
distinctly discoverable amidst the circumstances narrated in the fourth book of
the Vishnu Purana, and are precisely such as might be expected from a radiation
of colonies from Ayodhya. Intimations also occur of settlements in Banga,
Kalinga, and the Dakhin; but they are brief and indistinct, and have the
appearance of additions subsequent to the comprehension of those countries
within the pale of Hinduism.
Besides
these traces of migration and settlement, several curious circumstances, not
likely to be unauthorized inventions, are hinted in these historical
traditions. The distinction of castes was not fully developed prior to the
colonization. Of the sons of Vaivaswata, some, as kings, were Kshatriyas; but
one, founded a tribe of Brahmans, another became a Vais'ya, and a fourth a
S'udra. It is also said of other princes, that they established the four castes
amongst their subjects [*92]. There are also various notices of Brahmanical
Gotras, or families, proceding from Kshatriya races [*93]: and there are
several indications of severe struggles between the two ruling castes, not for
temporal, but for spiritual dominion, the right to teach the Vedas. This seems
to be the especial purport of the inveterate hostility that prevailed between
the Brahman Vas'ishtha and the Kshatriya Viswamitra, who, as the Ramayana
relates, compelled the gods to make him a Brahman also, and whose posterity
became very celebrated as the Kaus'ika Brahmans. Other legends, again, such as
Daksha's sacrifice, denote sectarial strife; and the legend of Paras'urama
reveals a conflict even for temporal authority between the two ruling castes.
More or less weight will be attached to these conjectures, according to the
temperament of different inquirers; but, even whilst fully aware of the
facility with which plausible deductions may cheat the fancy, and little
disposed to relax all curb upon the imagination, I find it difficult to regard
these legends as wholly unsubstantial fictions, or devoid of all resemblance to
the realities of the past.
After
the date of the great war, the Vishnu Purana, in common with those Puranas
which contain similar lists, specifies kings and dynasties with greater
precision, and offers political and chronological particulars, to which on the
score of probability there is nothing to object. In truth their general
accuracy has been incontrovertibly established. Inscriptions on columns of
stone, on rocks, on coins, decyphered only of late years, through the
extraordinary ingenuity and perseverance of Mr. James Prinsep, have verified
the names of races, and titles of princes--the Gupta and Andhra Rajas,
mentioned in the Puranas--and have placed beyond dispute the identity of
Chandragupta and Sandrocoptus: thus giving us a fixed point from which to
compute the date of other persons and events. Thus the Vishnu Purana specifies
the interval between Chandragupta and the great war to be eleven hundred years;
and the occurrence of the latter little more than fourteen centuries B. C., as
shewn in my observations on the passage [*94], remarkably concurs with
inferences of the like date from different premises. The historical notices
that then follow are considerably confused, but they probably afford an accurate
picture of the political distractions of India at the time when they were
written; and much of the perplexity arises from the corrupt state of the
manuscripts, the obscure brevity of the record, and our total want of the means
of collateral illustration.
The
Fifth Book
The
fifth book of the Vishnu Purana is exclusively occupied with the life of
Krishna. This is one of the distinguishing characteristics of the Purana, and
is one argument against its antiquity. It is possible, though not yet proved,
that Krishna as an Avatara of Vishnu, is mentioned in an indisputably genuine
text of the Vedas. He is conspicuously prominent in the Mahabharata, but very
contradictorily described there. The part that he usually performs is that of a
mere mortal, although the passages are numerous that attach divinity to his
person. There are, however, no descriptions in the Mahabharata of his juvenile
frolics, of his sports in Vrindavan, his pastimes with the cow-boys, or even
his destruction of the Asuras sent to kill him. These stories have all a modern
complexion: they do not harmonize with the tone of the ancient legends, which
is generally grave, and sometimes majestic: they are the creations of a puerile
taste, and grovelling imagination. These Chapters of the Vishnu Purana offer
some difficulties as to their originality: they are the same as those on the
same subject in the Brahma Purana: they are not very dissimilar to those of the
Bhagavata. The latter has some incidents which the Vishnu has not, and may
therefore be thought to have improved upon the prior narrative of the latter.
On the other hand, abridgment is equally a proof of posteriority as
amplification. The simpler style of the Vishnu Purana is however in favour of
its priority; and the miscellaneous composition of the Brahma Purana renders it
likely to have borrowed these chapters from the Vishnu. The life of Krishna in
the Hari-vans'a and the Brahma-vaivartta are indisputably of later date.
The
Sixth Book
The
last book contains an account of the dissolution of the world, in both its
major and minor cataclysms; and in the particulars of the end of all things by
fire and water, as well as in the principle of their perpetual renovation,
presents a faithful exhibition of opinions that were general in the ancient
world [*95]. The metaphysical annihilation of the universe, by the release of
the spirit from bodily existence, offers, as already remarked, other analogies
to doctrines and practices taught by Pythagoras and Plato, and by the Platonic
Christians of later days.
Date
of the Vishnu Purana
The
Vishnu Purana has kept very clear of particulars from which an approximation to
its date may be conjectured. No place is described of which the sacredness has
any known limit, nor any work cited of probable recent composition. The Vedas,
the Puranas, other works forming the body of Sanscrit literature, are named;
and so is the Mahabharata, to which therefore it is subsequent. Both Bauddhas
and Jains are adverted to. It was therefore written before the former had
disappeared; but they existed in some parts of India as late as the twelfth
century at least; and it is probable that the Purana was compiled before that
period. The Gupta kings reigned in the seventh century; the historical record
of the Purana which mentions them was therefore later: and there seems little
doubt that the same alludes to the first incursions of the Mohammedans, which
took place in the eighth century; which brings it still lower. In describing
the latter dynasties, some, if not all, of which were no doubt contemporary,
they are described as reigning altogether one thousand seven hundred and
ninety-six years. Why this duration should have been chosen does not appear,
unless, in conjunction with the number of years which are said to have elapsed
between the great war and the last of the Andhra dynasty, which preceded these
different races, and which amounted to two thousand three hundred and fifty,
the compiler was influenced by the actual date at which he wrote. The aggregate
of the two periods would be the Kali year 4146, equivalent to A. D. 1045. There
are some variety and indistinctness in the enumeration of the periods which
compose this total, but the date which results from it is not unlikely to be an
approximation to that of the Vishnu Purana.
It
is the boast of inductive philosophy, that it draws its conclusions from the careful
observation and accumulation of facts; and it is equally the business of all
philosophical research to determine its facts before it ventures upon
speculation. This procedure has not been observed in the investigation of the
mythology and traditions of the Hindus. Impatience to generalize has availed
itself greedily of whatever promised to afford materials for generalization;
and the most erroneous views have been confidently advocated, because the
guides to which their authors trusted were ignorant or insufficient. The
information gleaned by Sir Wm. Jones was gathered in an early season of
Sanscrit study, before the field was cultivated. The same may be said of the
writings of Paulinus a St. Barolomaeo, with the further disadvantage of his
having been imperfectly acquainted with the Sanscrit language and literature,
and his veiling his deficiencies under loftiness of pretension and a prodigal
display of misapplied erudition. The documents to which Wilford trusted proved
to be in great part fabrications, and where genuine, were mixed up with so much
loose and unauthenticated matter, and so overwhelmed with extravagance of
speculation, that his citations need to be carefully and skilfully sifted, before
they can be serviceably employed. The descriptions of Ward are too deeply
tinctured by his prejudices to be implicitly confided in; and they are also
derived in a great measure from the oral or written communications of Bengali
pandits, who are not in general very deeply read in the authorities of their
mythology. The accounts of Polier were in like manner collected from
questionable sources, and his Mythologie des Hindous presents a heterogeneous
mixture of popular and Pauranik tales, of ancient traditions, and legends
apparently invented for the occasion, which renders the publication worse than
useless, except in the hands of those who can distinguish the pure metal from
the alloy. Such are the authorities to which Maurice, Faber, and Creuzer have
exclusively trusted in their description of the Hindu mythology, and it is no
marvel that there should have been an utter confounding of good and bad in
their selection of materials, and an inextricable mixture of truth and error in
their conclusions. Their labours accordingly are far from entitled to that
confidence which their learning and industry would else have secured; and a
sound and comprehensive survey of the Hindu system is still wanting to the
comparative analysis of the religious opinions of the ancient world, and to a
satisfactory elucidation of an important chapter in the history of the human
race. It is with the hope of supplying some of the necessary means for the
accomplishment of these objects, that the following pages have been translated.
Conclusion
The
translation of the Vishnu Purana has been made from a collation of various
manuscripts in my possession. I had three when I commenced the work, two in the
Devanagari, and one in the Bengali character: a fourth, from the west of India,
was given to me by Major Jervis, when some progress had been made: and in
conducting the latter half of the translation through the press, I have
compared it with three other copies in the library of the East India Company.
All these copies closely agree; presenting no other differences than occasional
varieties of reading, owing chiefly to the inattention or inaccuracy of the
transcriber. Four of the copies were accompanied by a commentary, essentially the
sane, although occasionally varying; and ascribed, in part at least, to two
different scholiasts. The annotations on the first two books and the fifth are
in two MSS. said to be the work of S'ridhara Yati, the disciple of Parananda,
and who is therefore the same as S'ridhara Swami, the commentator on the
Bhagavata. In the other three books these two MSS. concur with other two in
naming the commentator Ratnagarbha Bhatta, who in those two is the author of
the notes on the entire work. The introductory verses of his comment specify
him to be the disciple of Vidya-vachaspati, the son of Hiranyagarbha, and
grandson of Madhava, who composed his commentary by desire of Suryakara, son of
Ratinath, Mis'ra, son of Chandrakara, hereditary ministers of some sovereign who
is not particularized. In the illustrations which are attributed to these
different writers there is so much conformity, that one or other is largely
indebted to his predecessor. They both refer to earlier commentaries. S'ridhara
cites the works of Chit-sukha-yoni and others, both more extensive and more
concise; between which, his own, which he terms Atma- or Swa-prakasa,
'self-illuminator,' holds an intermediate character. Ratnagarbha entitles his,
Vaishnavakuta chandrika, 'the moonlight of devotion to Vishnu.' The dates of
these commentators are not ascertainable, as far as I am aware, from any of the
particulars which they have specified.
In
the notes which I have added to the translation, I have been desirous chiefly
of comparing the statements of the text with those of other Puranas, and
pointing out the circumstances in which they differ or agree; so as to render
the present publication a sort of concordance to the whole, as it is not very
probable that many of them will be published or translated. The Index that
follows has been made sufficiently copious to answer the purposes of a
mythological and historical dictionary, as far as the Puranas, or the greater
number of them, furnish, materials.
In
rendering the text into English, I have adhered to it as literally as was
compatible with some regard to the usages of English composition. In general
the original presents few difficulties. The style of the Puranas is very
commonly humble and easy, and the narrative is plainly and unpretendingly told.
In the addresses to the deities, in the expatiations upon the divine nature, in
the descriptions of the universe, and in argumentative and metaphysical
discussion, there occur passages in which the difficulty arising from the
subject itself is enhanced by the brief and obscure manner in which it is
treated. On such occasions I derived much aid from the commentary, but it is
possible that I may have sometimes misapprehended and misrepresented the
original; and it is also possible that I may have sometimes failed to express
its purport with sufficient precision to have made it intelligible. I trust,
however, that this will not often be the case, and that the translation of the
Vishnu Purana will be of service and of interest to the few, who in these times
of utilitarian selfishness, conflicting opinion, party virulence, and political
agitation, can find a restingplace for their thoughts in the tranquil
contemplation of those yet living pictures of the ancient world which are
exhibited by the literature and mythology of the Hindus.
THE ROLE OF PRAYER.
= THOUGHT: CREATIVE AND EXHAUSTIVE. MEDITATION EXERCISE.
HIGHER REASON AND
JUDGMENT= CONQUEST OF FEAR.
QUEEN CHUNDALAI, THE
GREAT YOGIN
THE POWER OF
DHARANA, DHIYANA, AND SAMYAMA YOGA.
THE POWER OF THE
PRANAYAMA YOGA.
KUNDALINI,
THE MOTHER OF THE UNIVERSE.
TO THE KUNDALINI—THE
MOTHER OF THE UNIVERSE.
Yoga Vashist part-1
-or- Heaven Found by Rishi Singh Gherwal
Shakti and Shâkta
-by Arthur Avalon (Sir John Woodroffe),
Mahanirvana Tantra-
All- Chapter -1 Questions relating to
the Liberation of Beings
Tantra
of the Great Liberation
श्वेतकेतु और
उद्दालक, उपनिषद की कहानी, छान्द्योग्यापनिषद,
GVB THE UNIVERSITY OF VEDA
यजुर्वेद मंत्रा
हिन्दी व्याख्या सहित, प्रथम अध्याय 1-10, GVB THE
UIVERSITY OF VEDA
उषस्ति की
कठिनाई, उपनिषद की कहानी, आपदकालेमर्यादानास्ति,
_4 -GVB the uiversity of veda
वैराग्यशतकम्, योगी
भर्तृहरिकृत, संस्कृत काव्य, हिन्दी
व्याख्या, भाग-1, gvb the university of Veda
G.V.B. THE
UNIVERSITY OF VEDA ON YOU TUBE
इसे भी पढ़े-
इन्द्र औ वृत्त युद्ध- भिष्म का युधिष्ठिर को उपदेश
इसे भी पढ़े
- भाग- ब्रह्मचर्य वैभव
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इसे भी पढ़े-
भाग -2, ब्रह्मचर्य की प्राचीनता
वैदिक इतिहास
संक्षीप्त रामायण की कहानीः-
वैदिक ऋषियों
का सामान्य परिचय-1
वैदिक इतिहास
महाभारत की सुक्ष्म कथाः-
वैदिक ऋषियों
का सामान्य परिचय-2 –वैदिक ऋषि अंगिरस
वैदिक
विद्वान वैज्ञानिक विश्वामित्र के द्वारा अन्तरिक्ष में स्वर्ग की स्थापना
राजकुमार और
उसके पुत्र के बलिदान की कहानीः-
पुरुषार्थ और विद्या- ब्रह्मज्ञान
संस्कृत के अद्भुत सार गर्भित विद्या श्लोक हिन्दी अर्थ सहित
श्रेष्ट
मनुष्य समझ बूझकर चलता है"
पंचतंत्र- कहानि क्षुद्रवुद्धि गिदण की
कनफ्यूशियस के शिष्य चीनी विद्वान के शब्द। लियोटालस्टा
कहानी माधो चमार की-लियोटलस्टाय
पर्मार्थ कि यात्रा के सुक्ष्म सोपान
जीवन संग्राम -1, मिर्जापुर का परिचय
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