Conduct in the Four Yugas

Jaimini said:

1. O glorious one, tell me how will all people be (i.e. behave) when the very fierce Kali age has come. Vyasa said:

2-5. The first (age) is called Satya-yuga. In it the people — brahmanas and others — were devoted to worshipping Vishnu, and were free from grief and diseases. All of them spoke the truth, all were kind, and all lived long. They were rich in wealth and grains. They were free from (doing) harm (to others) and from religious hypocrisy. All obliged others. All knew sacred treatises. O best brahmana, in Satya-yuga all people were like this. And the kings followed royal duties and protected people. Oh! Who can relate the merit and the glory of Satya-yuga?

6-8. In it no man practised unrighteousness. When Tretayuga came, Dharma became deficient in one foot. Some people had little unhappiness. Some resorted to kindness. People were engaged in meditating upon Vishnu. They were highly devoted to (performing) sacrifices and (giving) gifts. They were engaged in (following) the practices of castes and stages of human life. They were happy and of a composed mind. All the shudras tilled the soil and served brahmanas.

9-11. Brahmanas were noble and had mastered the Vedas and the Vedarigas. They were averse to accepting presents. They were true to their words. They had curbed their senses. They were always engaged in penance and vows. They always worshipped Vishriu. When at the end of Treta-yuga, Dvapara-yuga arrived.

Dharma would be deficient in two feet and some men would have happiness and unhappiness. Some would be engrossed in sins, and some were pious.

12. Some lacked some virtues. Some men of high virtues were extremely unhappy. Some were happy.

13. Sometime a brahmana longed for receiving (a present). At some time or other kings harassed their subjects through greed for wealth.

14-17. Brahmanas were very much given to Vishnu's worship, and shudras served brahmanas. When, O brahmana, in yuga after yuga Dharma became deficient (foot) by foot, then Vyasa of the form of Vishnu divided the Veda. O best brahmana, in Kali-yuga which is the only abode of all sins, Dharma would be having one foot (only), and all people would be engaged in (committing) sins. Brahmanas, ksatriyas, vaisyas and shudras will be very much addicted to sins, will be very voluptuous and cruel. They will censure the Vedas and indulge in gambling and stealing.

18-20. They will be engaged in cohabiting with widows in Kali-yuga. Certain brahmanas, looking to their livelihood (only), will be acting very fraudulently. All will be exceedingly fond of women, all will drink intoxicating liquors. All will be engaged in sexual acts and snatch other's wealth. They will always ardently long for other's food. They will be averse to penance and vows. They will be bound by the company of heretics in Kali-yuga.

21-22. Brahmanas following shudras' practices, will be (vagrant devotees) wearing red garments. In Kali-yuga the accomplished one will reach a very low position. And the mean, being endowed with wealth, will go to a very high position. All men will give gifts to those who have obliged them.

23-24. Even with effort (being made) candalas will not abide by brahmanas. In Kali-yuga people will give false testimony through affection for their friends. They will talk impious ideas. They will lament over righteous thoughts. They will censure (people) in (their) absence. They will be cruel, and will speak sweetly in the presence of other (people).

25-26. Unchaste women will speak like chaste women to their husbands. Brahmanas will harm other's wives and will sell their possessions. In Kali-yuga, people will sell their daughters.

All men will be subjugated by women. Women too will be very fickle.

27-29. In Kali-yuga men will be wicked-hearted. The earth will have few crops and clouds will have little water. They will also shower (water) at a wrong time. O Jaimini, in Kali-yuga cows will eat feces and will yield little milk. And undoubtedly that milk will be ghee-less. People will be given to self-praise. They will be intent on censuring others.

30. Boys will have short bodies, and will eat too much food. In Kali-yuga, brahmanas will offer libations to the dead ancestors for religious hypocrisy.

31. All will be affectionate in words (only) till their mission does not succeed. All will laugh at (certain) people, seeing them to be devoted to piety.

32-33. People will prosper through wicked deeds. Therefore, people will be addicted to sins. And they will completely perish within ten or twelve years. (They will prosper) as water will increase in the rainy season. People will lose their youth in Kali-yuga.

34. A girl will conceive in her fifth or eighth year. Men will have many children and (therefore) they will be very unhappy.

35. All will long for taking (gifts), none will long for giving. In Kali (yuga) Mlecchas will be kings, addicted to sins.

36. In Kali-yuga people will be of one caste (only) in order to satisfy carnal desires. In the first division of Kali (yuga) men (will) censure Vishnu.

37-38. In the middle (part) of Kali (yuga) men will only recognise Vishnu's names. Brahmanas, ksatriyas, vaisyas, shudras will have (but) one caste in Kali-yuga, and there will be only four castes.

39-40a. O best brahmana, whenever there will be a decrease in (the number of) the pious ones, it should be known that the sinners will be on the increase in Kali (yuga). O best brahmana, though I have described this Kali (yuga) to be fierce, yet O best among the virtuous, it has (one) great merit.

40b-41. In Satya (yuga) religious merit would be accomplished after twelve years. In Treta (yuga) (it would be accomplished during half the period of that. In Dvapara (it would be accompli3548 Padma Parana shed) within a month. But it would be produced in a day and night in Kali-yuga.

42-44a. Therefore, in the mortal world men do not at all reach a good position. A man obtains that fruit in Kali-yuga merely by uttering (the name of) Vishnu, which he would obtain by worshipping Vishnu for twelve years in another yuga. Kali does not trouble that man who utters only one name of Vishnu in Kaliyuga in this world. This is the truth, the (only) truth. There is no doubt in it.

Jaimini said:

44b-46a. Every act becomes fruitless due to the lack of the purity of mind. You have told this before. Therefore, my mind gives wonder (i.e. is amazed). In Kali-yuga all lack the purity of mind. O preceptor, tell me how their acts would be (done). Vyasa said:

46b-47. A man should devoutly offer whatever act he does in Kali-yuga to the great Vishnu. Every act that is dedicated to Vishnu would be inexhaustible. Vyasa said:

48. O best brahmana, I have thus told you the entire account, having devoutly heard which a man would obtain liberation. Suta said:

49. Jaimini thus informed by that highest soul, became engaged in the employment of rituals, and went to the highest position.

50-52. Those men desiring liberation, who devoutly recite or listen to this Essence of the Employment of Rituals are freed from all fierce sins committed during many existences, and obtain liberation. There is no doubt about this. Those men who, desiring liberation, recite and listen to this, get whatever is desired by them through the auspicious favour of Lakshmi's lord.

53. A man, reciting or listening to half a verse, or a verse, or a quarter of a verse, gets the desired fruit. VII.26.54-55

54. That man who, after writing or getting written this holy text, would worship it, obtains the fruit of Vishnu's worship only.

55. May this Purana which is very secret, has come out from Vyasa's mouth, is very charming, gives delight to Vishnu's devotees, pleases the Disc-holder (Vishnu), Murari whose feet are for a long time saluted by gods and others and who is the lord of the entire world. May auspiciousness prevail. May it be dedicated to Vishnu. End of the Treatise.

 

 

Padma Purana A Study

Ashoke Chatterjee Shastri, M.A.

 

Calcutta Sanskrit College Research Series No LVlll

Published under the auspices of the Government of West Bengal

Studies No 37

Pr«v 1 4 by tbf Ministry

oi Ed c? I n a r d Sscl3 Welfare

Go% mu nt of Indiu

 

PADMA-PURANA — A STUDY

SANSKRIT COLLEGE

CALCUTTA

1967

 

Calcutta Sanskrtl College Research Series

BOARD Or EDITORS

Dr Radi lag ovine a Basak, M A, Ph D, Vtdyaidcaspati, Chairman

Dr Sukiti Kumar Ciiatterji, M A, D Litt (I.ond )

Processor Dr Benoy Chandra Sen, M A, IX, B, P R S, Ph D

(Lend) FAS

Professor Satindra Chandra NyayacArya

Dr Gaurinath Saatiu, MA, D LitU, P.ILS, Secretary and General

Editor

Pandit Nani copal Tarkatirtha, Editor

PADMA-PURANA-A STUDY

BY

ASOKE CHATTERJEE, ShastrI, M A. (Double),

D Phil, Pancatirtha,

Assistant Professor of Sanskrit, Knshnanagar College,

Formerly Lecturer, Sanskrit College, Calcutta

PuUzsJifd by

The Principal, Sanskrit College,

1, Bankim Chatterjec Street, Calcutta 12

Price 2 Rs. 20.00

 

 

FOREWORD

 

The present author belongs to the first batch of Postgraduate research students attached to this institution And it is therefore possible for the academic world to judge the nature, value and importance of research that is being carried on under the auspices of this college It is a fact that though our indigenous scholars are well acquainted with the value and importance of Purana texts, it 15 surprising that modem scholars trained in the western method of research have not paid adequate attention to its systematic and scientific study It is, however, very significant that one of our front-rank Indologists, the late Mm Haraprasad Shastri drew the attention of scholars to the wealth of Purana literature m the beginning of this century by writing an important monograph to the Descriptive Catalogue of Sanskrit Manuscripts m the Government Collection under the care of the Asiatic Society of Bengal, vol. V. The labors of H.H. Wilson, F.E. Pargiter and W. Kirfel in this field can hardly escape our notice In recent years a few scholars are engaged m critical evaluation of some of the Puranas and Upapuranas as well And in this context it must be said that the work of Dr Chatterjee is a notable contribution Dr Chatterjee has studied the problems of the Padma purana in great detail and his observations deserve our careful consideration It is worth mentioning that the author has utilized his first-hand acquaintance with a number of manuscripts of the Padma purana which has enabled him to present his views on the subject with as much conviction as possible.

 

Gaurinath Shastri

General Editor

 

 

PREFACE

 

The Puranas should be studied and utilized by scholars for throwing fresh light on various aspects and problems of Ancient Indian History and Culture But it is a matter of regret, that although the Puranas can claim pre-eminence as a historical source, not much attention has so far been given to the exploration of the vast literature which they represent Some papers dealing with a few problems connected with the study of Parana, however, have been contributed from time to time to the pages of different oriental journals by well-known scholars whose number is far from encouraging.

Nobody denies that a synthetic history of Indian life and society is a desideratum, but m order to write such a history every attempt should be made in the first place, to find out the different strata which constitute the main bulk of a Purana and the periods to which they respectively belong It is also essential to study the different recensions with their special characteristics and developments It is to be regretted that not a single Purana has yet been edited on these critical lines.

In the following pages, I have tried to discuss the problems of the reconstruction of the Padma-purana The Padma-purana with its 55, 000 shlokas is one of the most extensive of the eighteen Mahapuranas. This Purana can legitimately claim to be a store house of Ancient Indian History and Culture A product of different important sects and sectaries, it took at least one thousand years to assume its final shape People from all parts of India contributed to its expansion before it reached its present form, and its provenance is a long territory extending from Maharashtra in Western India to Assam in Eastern India. It is a widely popular Purana, which has come down in two separate recensions, eg (i) South Indian and (ii) North Indian (Bengal) of which the former has been printed and published several times, while latter is still unpublished and known from manuscripts only The following pages will show that these two are singularly divergent in nature, character and composition. I have tried to establish all the genuine and original constituent parts of the Padma-purana in both these recensions. As regards the Bengal recensions, the task was exceptionally difficult in the absence of a printed edition. In my attempt to determine the original constituent parts of these recensions of the text I had to collect and collate quite a large number of manuscripts preserved in different parts of the world. Each constituent part has its own individual problems. The dates and provenance differ. Besides these, there exist quite a large number of treatises which claim to belong to the Padma-purana. Although no attention has yet been paid to them by any scholar, they deserve critical consideration due to their intrinsic importance. At least in some cases I had found that these treatises offer valuable suggestions which arc helpful from various points of view in the matter of reconstruction of the text Of these works, out of quite a large number of available manuscripts, I have carefully selected eleven for special study and for an analysis of their contents. Of these, one, i.e., Bhattaharacharita throw much light on the Khanda division of the Padma-purana and the ten others belong to different sects and sectaries, eg, Vaishnava, Vaishnava-Shakta, Shaiva, Shaiva-Shakta, Saura, Shakta, Tantric-Shakta, Ganapatya, Brahma etc.

Critical editions of the Puranas arc needed before their cultural value can be properly assessed. All possible problems with regard to the reconstruction of their texts have to be faced and solved. In the following pages my attempt has been limited to the reconstruction of the text of the Padma- purana and questions of cultural interest that may arise there from have been systematically avoided. I shall regard my labor amply rewarded if I have succeeded in presenting a reliable account of this Purana, which is the sole objective of the present endeavour.

As regards the printed editions of the Padma-purana, I would like to mention that although its Devanagari recensions has been printed and published on more occasions than one (ie, the Anandashrama Press Edition, Venkateshvara Press Edition, Vangavasi Press Edition, Edited by one Kedarnatha Bhaktivinod, and one belonging to Shri guru-mandala granthamala), none of these can claim to be critical I have gone through all these five editions and unless otherwise stated, the Anandashrama Edition has been used for the sake of reference.

A few words will perhaps explain the inordinate delay of the publication of this work I had to proceed overseas when about half of its printing was done During my stay in Europe, I came across a few manuscripts Materials derived from these were to be incorporated in this book when I came back to India, which was responsible for further delay I take this opportunity to record my deep sense of gratitude to my Professor Dr Gaurinath Shastri who, in spite of his heavy pre-occupations has given me valuable suggestions and guidance whenever approached.

I have also the pleasant duty of recording my indebtedness to my revered teacher Dr Rajendra Chandra Hazra to whom I owe my introduction to the subject and initiation into Puranic research.

In compiling the manuscripts I was favoured with the constant assistance of Professor Dr. Wilhelm Rau, Director, Indisch Ostasiatisches Seminar, Marburg University, who, during my Post Doctorate work there, read some parts of the manuscript of this work and criticized it with helpful candour.

It is also a pleasure to thank Pandit Nam Gopal Tarkatirtha, the editor, for his courtesy and care during the printing of the book.

 

Krishnanagar College,

March 21, 1967

Ashoke Chatterjee

 

CONTENTS

 

FOREWORD

PREFACE

ABBREVIATIONS

 

CHAPTER I

ANTIQUITY AND ORIGIN Or THE PADMA PURANA AND ITS EARLY CHARACTER AND POSITION IN THE PURANIC LITERATURE

Antiquity of the Mahapuranas — Evidence of the Mahabharata, Ramayana Smriti works and the Buddhist and Jaina literatures.

Examinations of the different lists of Mahapuranas (in all of which the name of the Padma purana occurs) — Antiquity of these lists Consideration of the age of the Upapuranas attached to the Padma purana.

The Padma purana — originally a work of the Brahma worshippers — Evidences of such conclusion — An account of the popularity of Brahma worship and the Pushkaratirtha in Varahamihira’s time and earlier.

The Padma purana — originally divided into Parvas (its Khanda division being a later development) — Evidences internal and external in support of its Parva division — Extent and contents of the Padma purana with Parva division

The extent and character of the Padma purana in its present form — Evidence of the Jaina Puranas as well as of the Sanskrit Puranas and Upapuranas (especially those Upapuranas which claim to belong to the Padma purana) as to the nature and extent of the Padma purana known to them.

Contribution of the Vaishnava and other sect to the development of the Padma purana.

The two distinct recensions of the present Padma purana Bengal and Devanagari - Khanda divisions in both – Authority for such division — A general account of the two recessions.

 

CHAPTER II

CONSTITUTION OF THE PADMA PURANA IN THE DEVANAGARI RECENSION

The number and title of its khandas — Its division into six khandas — how far authoritative.

Critical analysis of the different khandas of the Padma purana — Shrishti khanda — the position of it — determination of its proper place — justification of its name — Contribution of Matsya- purana, Vishnu purana and others to the formation of it — different strata constituting this khanda — determination of the age and provenance of these strata — Evidences of different smriti writers — Dharma purana — the independent character of it — contributions of Eastern Mithila, Northern Bengal and Kamarupa to the development of the Dharma purana Consideration of the religious, social and political history of Kamarupa which was responsible for the growth of it.

Bhumi, Adi and Brahma khanda — Examination and justification of their names — Their different strata, date and antiquity.

Critical analysts of the Patala khanda — Its importance, — three independent parts of it — Enumeration of the first part — Evidences to show that it is a contribution of the Ramaites — Its subject matter analyzed — comparison with the Ramayana and Uttararamacharita — Imitation of Banabhatta s Kadambari, — its date — Analysis of the second part — contribution of the Linga worshippers — Determination of its age — contribution of Western India to the development of this portion — evidence shown — Position of the third part — Contents and date of it.

Position and place of the Uttara khanda — many parts of it exist in separate manuscripts — A comprehensive last of these manuscripts — such voluminous form explained - Determination of its age — Evidences from different Smriti Nibandha writers — Puranas and Tantras have been shown to prove its late age.

 

CHAPTER III

CONSTITUTION or THE PADMA PURANA IN THE BENGAL RECENSION

The number and titles of its khandas — Their peculiar features and points of difference from die Devanagari recensions — Bhumi khanda — earlier than its Devanagari counterpart — Social and Religious History of Bengal in fifth, sixth and seventh centuries A.D. reconstructed in this connection — Society of Bengal during these years under the firm grip of different sects and sectaries — Prominence of Buddhism, Jainism, Pashupata Shaivism and ‘Vaidika dharma’.

Critical examination of the Svarga khanda (which is peculiar to the Bengal Recensions) — Two different stages of it — the nature of its relation to Kalidasa’s works Haradatta Sarnia’s view refuted — Its date — Its character — more a compilation than an original work — Contributions made by the Mahabharata, Ramayana, Manu-Samhita and Skanda purana — Its provenance — Evidences to prove that it was composed in Bengal.

The Patala Khanda — Examination of four manuscripts — Four groups of it — Difference with the printed text of it — brief contents of the portion not found in the printed editions — Influence of Kalidasa’s Raghuvamsha — list of parallel passages.

Analysis of the Uttara khanda with the help of six manuscripts — Reasons for the comparative shortness of these — later than its Devanagari counterpart — its reasons — Comparative chart of these two recensions — Short survey of the contents of these portions not found in the printed editions — Its date — reference to an episode of a Cola king — Influence of the Radhavallabhins.

 

CHAPTER IV

VARIOUS TREATISES CLAIMING TO BELONG TO THE PADMA PURANA

Bhattaharacharita — a work of great importance — two parts of it — Identification of the Medapatas — Epigraphic and other references — Explanation of the title of the work — Detailed account of the Medapatas — their religion and worship to gods — their profession and social customs — their different gotras — A short synopsis of the twenty five chapters of the manuscript.

Vaidyanatha linga mahatmya — Its relation to the Padma purana — how far authentic — Contribution of the different sects.

Kalinjara mahatmya — A Shaiva work — Influence of Sakti worshippers — contents analyzed.

Holikamahatmya — Relation to the Padma purana — Analysis of the subject matters — Discussion on the question of its provenance.

Veda sara sahasra nama stotra — Its popularity and importance — Its connection with the Uttara khanda of the Padma purana — how far authentic.

Veda sara sahasra nama tika — the nature of the work the importance of it — reference to different Puranas and Up a puranas.

Puskara mahatmya — Its important suggestion with regard to the divisions of the Padma purana — Predominance of the Shakti worship all through this treatise — connection of Brahma worship with Pushkara — Sectarian affinity between the Surya worshippers and Brahma worshippers — sociological stand point of this work.

Karttika mahatmya — evidently a Vaishnava work — Reference to an episode glorifying the gift of a lamp in a Vishnu temple — Its provenance — Picture of the society — Its claim to be a part of the Uttara khanda or the Padma purana rejected.

Kashi mahatmya — a work of the Shaivas — Its provenance — Its connection with the Patala khanda of the Padma purana how far authentic.

Kapila Gita — a work dealing with the Tantric philosophy — reference to Panchayatana worship-predominance of Shaktism.

Ganesha sahasra nama-vyakhya — More or less a work of the Ganapatya sect — Synthetically attempts to cement the differences among various sects and sectarues — Number of scripts according to the work.

 

CHAPTER V

THE PROBLEM OF SANTA’S PARENTAGE AS PRE- SENTED IN THE PADMA-PURANA

 

BIBLIOGRAPHY

INDEX

CORRIGENDUM

 

ABBREVIATIONS

 

ABORI - Annals of the Bhandarkar Oriental Research Institute

Anss - Anandashrama

Bibl Ind - Bibliotheca Indica

Cat - Catalogue

Chap - Chapter

Com - Commentary'

ed - Edition

eg - For example

Ep Ind - Epigraphy Indica

ERE - Encyclopedia of Religion and Ethics

fn - Foot note

fol - Folio

Govt - Government

HDS - History of Dharma Shastras

Ibid - Ibidum

IHQ - Indian Historical Quarterly

Ind Ant - Indian Antiquary

IO - India Office

JBBRRAS - Journal of the Bombay Branch of the Royal Asiatic Society

J a K - Jammu and Kashmir

JGJRI - Journal of the Ganganlth Jha Research Institute

JOR - Journal of Oriental Research

JUG - Journal of the University of Cauhati

Mbh - Mahabharata

Ms - Manuscript

no - Number

NSP - Nirnaya Sagara Press

NW - North Western

OH - Our Heritage

Opp - Oppert

-P - Purana

P - Page

PHCH - Pheharisht Sampskritake Pustakonka

Pt - Part

PU - Punjab University

Radh - Pandit Radhakrishna of Lahore

Ram - Ramayanas

Vang - Vangavasi

Venkat - Vencateshvara

Vs - Verse

 

Chapter I

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