Welcome to the Purana’s section
- Brahma Purana
- Padma Purana
- Vishnu Purana
- Shiva Purana
- Bhagwata Purana
- Narayana Purana
- Markandeya Purana
- Agni Purana
- Bhavishya Purana
- Brahma Vaivarta Purana
- Linga Purana
- Varaha Purana
- Skanda Purana
- Vamana Purana
- Kurma Purana
- Matsya Purana
- Garuda Purana
- Brahmanda Purana
- The Sanatkumara
- Bhavishya, related by Narada or Naradíya
There were five major religions in India at the time of Mahabharata and its writing. That is even prior to the advent of Shramika sects and the texts always followed the concept, Tryartho Veda.
There are three meanings to each statement and you have to unite the three meanings to get at the great truth behind all the statements.
Each Sloka has an interpretation in each of these five panthas or paths and three layers or Arthas. The Paths or Panthas are Pasupatya, Pancharatra, Samkhya, Yoga and Vedic.
The arthas are Uparicharira (Transcendental), Astikadi (As-is or Historical) and Dharmik (religious). Over the thousands of years, buddhijeevis have been examining and understanding and commentating on each of the slokas and for example in the modern Krishna cult, the four main streams or sampradayas of Rudra Vaisanava, Kumara Vaisanava, Brhma Vaisanava and Sri Vaisanava have their own takes and understandings on each and every sloka. Then we also have the Bhakti and Vatsalya intrepretations.
जाकी रही भावना जैसी | प्रभु मूरत देखी तिन तैसी
धारणाद्धर्ममित्याहु: धर्मो धारयते प्रजा: |
यस्याद्धारणसंयुक्तं स धर्म इति निश्चय: ||
Dharma is derived from Dharana! Dharana or Holding society together. If something is able to hold people together, no doubt that is Dharma.
The Puranas are very categorical. We have lost a lot of original Puranas and original stories so we have few stories only of the Svyambhavu (“Self Born, self created”) Manavantara and few of Chakshusha , but mostly focused on this Manvantara, the seventh one.
One of the aspects of this unintentional or intentional editing of Pauranic Lore is that we do not need to concern ourselves about the stories of the past manvantaras. That is part of the lesson of the Karmic Chakra.
The mores and the intentions of society in past hoary ages do not needlessly concern us and especially should not consume us. The so called lost glories and lost faded gilt edged life of our distant ancestors is their karma, and their dharma. Not our Karma and not our Dharma.
As Manusmrti clearly identifies, the dharma of the day is dynamic, energetic, it is vibrant and vigorous, it is self-fulfilling and it vibrates to its own frequency and tones. The old dharma and old beliefs are like static stopped water in a muddy puddle which is only good for creating germs and diseases and we should avoid these diseases of the mind.
We have to create our own identity. Our own pehchaan! Our own way, our own journey and our own destinations.