The Divisions of the Puranas

We have understood from the previous blog that Itihasa/Puranas are Vedic in nature and they explain the esoteric meaning of the Vedas, as considered as the 5th Veda by the Vedas themselves.

"O Dvijottama, I consider the meaning of the puranas to be as immutable as that of the vedas. Without doubt all of the vedas are firmly established in the puranas" (SP, Prabhasa-khanda, 5.3.21-124)

Now we will deep dive into one of the most controversial topics regarding the division of puranas.

First, let's understand this:

1. Is Every Scripture Meant for Everyone?

• If your answer is yes, then should sannyasis follow Kama-shastra (Kama-sutra?) or Artha-shastra or Dhanur-veda etc.?
• If your answer is no, then you must accept that every scripture is written for certain adhikari and it is not meant for everyone.

The unbiased answer would be no—every scripture is not meant for everyone, and it varies based on the goal of the scripture.

If Sanatan Dharma itself speaks about 4 different goals—Dharma, Artha, Kama, and Moksha—pursued by humans, and the scriptures themselves speak repeatedly that those who pursue moksha are rare, then it is logical that most scriptures will speak about Dharma, Artha, and Kama.

If you can rank those goals on different levels, putting Moksha at the top, that means you have basically created a hierarchy of goals, which sounds reasonable. That means there is a division of shastra according to its adhikari (one who is qualified for it).

2. Every Book Has Four Elements

1. The criteria of eligibility for study of the book (adhikari) - This is one of the main reasons why our knowledge system was oral, for safeguarding the scriptures from coming into the hands of unqualified people.

2. The relation between the book and the subject itself (Sambandha) - For example, many scriptures share vacya-vacaka sambandha with their subject. That is, the subject is disclosed through the power of the signifying words. Thus, you don't get the sabda if you don't want the artha. Which is why those who are not adhikari will incur some form of aparadha eventually because of a failed attempt to wanting the knowledge of the scripture without wanting the subject.

3. The subject to be known (abhidehya/vishaya)

4. The purpose of the book (prayojana) - The value to be actualized by the reader through assimilation of the teaching.

This is why Hinduism is not one book and can never be so. This is why the Vedas are referred to as Kalpa-taru (wish-fulfilling tree). It is self-evident that the jiva, which is bound by maya beginninglessly, has different categorical desires. Some want to rejoice in heaven, some want to accumulate great wealth, etc. It is only by great fortune of coming into association with great yogis that one aspires for transcendence. It is not a social demand or inquiry. Sanatan Dharma understands this. This is why they go to the level of adhikari and attract them from their own level. If this is not done, if those scriptures which they get attracted to won't keep them busy, they will eventually create havoc in society for their asuric nature. This is understood by great Rishis.

Thus, those who argue against the divisions of scriptures are not well-versed with the psychology of human beings. Thus, people criticize Hinduism for being a library religion where one book tells them to be vegetarian and another book tells them to be non-vegetarian. Where one book promotes abstinence from gross pleasure and another explains how to do it. Where one book promotes work and another promotes renunciation.

The greatness of Sanatan Dharma, which is based on human psychology—the mind—is misunderstood to be a contradiction and misunderstood to be a non-reconcilable religion. This has been bought, subconsciously or consciously, by Hindus themselves because of the psychological narrative that has been set against this great civilization by self-proclaimed saviors and knowers of truth.

3. How Are Different Scriptures Categorized?

Now, when we understand that different scriptures are based on different people having different natures, how are they then categorized?

According to Vedic psychology, the nature of human beings is dominated by three gunas of nature: Sattvik, Rajasik, and Tamasik.

These 3 gunas constitute the entirety of Prakrti and hence the human mind. The human mind which is dominated by Sattva is known as Sattvik. If dominated otherwise, it is known as Rajasik and Tamasik. [Note: Dominance of one doesn't negate the presence of the other two]

“From the guna of Sattva, real knowledge develops; from the guna of Rajas, only greed develops; from the guna of Tamas, develop negligence, delusion, and ignorance.”
— Bhagavad Gita 14.7

The Srimad Bhagavad Gita also states:
“Sattva is superior to Rajas, which is superior to Tamas, because > it can lead to direct, unmediated vision of the absolute truth.”

Thus, in Vedic psychology, the human mind is categorized into 3 types, and hence even the scriptures are categorized accordingly.

However, when it comes to the discussion of authority, sabda-pramana is needed as we discussed earlier. Logical conclusion may not always be enough and worse, it can appear to contradict sabda-pramana at times.

4. What is the Sabda-Pramana for the Categorization of Puranas?

[SJG answers this in TS anu 17-18]

"The Sattvika Puranas (kalpas) primarily glorify Sri Hari; the Rajasika Puranas glorify Lord Brahma; and the Tamasika Puranas glorify Lord Shiva and Goddess Durga, along with Agni. The Puranas in the mixed gunas glorify Goddess Saraswati and the forefathers (Pitrs)." [MP 53.67-68]

[Thus, one can tell which guna a Purana embodies by taking note of the deity it recommends for worship]

Here "kalpa" is translated as "purana" [Medini 1.21.2] and not the popular meaning "day of Brahma." Why? Because elsewhere it is also said:

"O beautiful lady, know that the Vishnu, Narada, Bhagavata, Garuda, Padma, and Varaha Puranas embody the perspective born of Sattva-guna (Sattvikani Puranani); the Brahmanda, Brahma-Vaivarta, Markandeya, Bhavisya, Vamana, and Brahma Puranas embody the perspective born of Rajo-guna; and the Matsya, Kurma, Linga, Shiva, Skanda, and Agni Puranas embody the perspective born of Tamo-guna." [Padma-purana, Uttara-khanda 236.18-21]

This statement explicitly makes it clear without leaving a doubt in the mind of the reader.

Also, it would be illogical to consider that some days of Brahma would be exclusively in Sattva, Rajas, and Tamas, as Avataras appear in each and every Yuga.

5. Different Worship According to Different Scriptures

Different people worship different deities as supreme according to different scriptures. An adhikari is automatically attracted towards a certain form of worship, or it can also be attracted towards a form of worship different than its own nature because of coming into close association with different kinds of worshippers.

Objection: Does this mean that the Rajasika and Tamasika Puranas are wrong?

Reply: No, it only means that the stories there will be attractive for the worshippers of deities like Durga or Shiva.

Babaji puts it simply: "It is not true that these Puranas contain no valid knowledge at all. These Puranas provide some insights into absolute reality, to say nothing of the insights they give into lesser topics."

How Should a Vaishnava Understand It?

a. Vishnu being himself taking the position of Shiva, etc.

b. Vishnu as present as Antaryami and in that way they are glorified.

c. Vishnu is non-different from Durga, etc. (Shakti-Shaktiman Abheda VS)

Objection: But it is said that Lord Hari is glorified everywhere. Then it is also said that Sattvika Puranas worship Lord Hari.

Reply: Indeed, Sri Hari is glorified everywhere, indirectly through Rajasic and Tamasic Puranas and directly through Sattvika Puranas.

6. The Nature of Questions Raised Across Different Puranas

Another argument can be drawn towards this classification. In the Sattvika Puranas, a questioner will approach a learned speaker and inquire about the absolute truth. This approach addresses the ultimate concerns directly. However, different Puranas have different starting points and methodologies suited to their respective adhikaris.

In the Bhagavata Purana:

"What is the ultimate welfare for humanity?" (SB 1.1.9) "What is the essential engagement, outlined in scripture, by which the self can attain complete fulfillment?" (SB 1.1.11)

In contrast, consider the Skanda Purana:

"Recount, O sage of extraordinary intellect, the greatness of the Trident-bearing Lord of Devas. O exalted one, describe everything along with the modes of meditation and worship."
— Skanda Purana

Consider the Shiva Purana:

After discussing the challenges of Kali-yuga, the sages ask:
"Since you are well-versed in all doctrines, please tell us the simplest means for people to overcome their difficulties."
— Siva Purana

Consider the Linga Purana:

"O Suta, of great intellect, after honoring the sage Krishna Dvaipyana for the knowledge of the Puranas, you have received the Puranic teachings from him. Therefore, O Suta, esteemed among narrators, we wish to hear from you the Puranic lore that illustrates the glory of the Lingas."
— Linga purana

The Sattvika Puranas directly address ultimate concerns and inquiries without restriction, making them the most direct path to understanding absolute truth. The structural and methodological differences in how these Puranas are constructed, and the nature of questions they address, reflect their different orientations and the adhikaris they serve.

7. Establishing the Authenticity of this Classification

Since:

1. We have positive statements on the classification of Puranas by the Puranas themselves
2. We found no statements in Vedic literature that contradicts these classifications.

Thus, we are left with no compelling reasons to doubt the authenticity of this classification.

To add further:

1. We have also seen logically how different scriptures are written for different people according to their psychological disposition.
2. We have also seen how different categories of Puranas are interested in different subjects rather than ultimate reality directly.

From this analysis, we can conclude that Sattvika Puranas hold the ultimate authority for the description of ultimate truth.

"Sattvika moksa-dah proktah": "The Puranas that embody the guna of Sattva are said to directly award liberation." (Padma Purana)

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Recommended Reading

Here are some key resources to further explore Itihāsa, Purāṇa, and their Vedic context:

• Tattva Sandarbha
  Śrī Satyanarayan Babaji Maharaj
  Read online

These texts provide foundational perspectives and detailed analysis relevant to the topics discussed in this series.

This series on Itihāsa and Purāṇa aims to provide a comprehensive understanding of their Vedic and pedagogical significance as part of our spiritual tradition.