Who is Maharshi Vedavyasa? Let Us Find Out

The Saga of the Puranas, Part-2

A massive campaign of misinformation has been propagated among Hindus claiming that the Puranas (sacred histories) compiled by Veda Vyasa are modern compositions. The very name Purana makes it self-evident that it pertains to antiquity. Erasing the history of a culture in order to destroy it is an age-old stratagem; heaping insults upon the Puranas is merely an emulation of that very design. In the previous article, it was shown how the Puranas are the foundational pillars upon which Sanatana Dharma (the eternal cosmic order) rests, so it is unnecessary to expound further on their significance here. Therefore, dismissing the Puranas as modern inventions, a tissue of lies, or a repository of fabricated tales is tantamount to demolishing the pillars of the edifice of Hindu dharma. Those who have not read the first part of this essay should read the preceding post first; links to all articles in this series are provided at the end.

       It was noted in the preceding article that the Puranas manifested in the memory of Brahma even prior to the Vedas; this makes it manifest that the Puranas are anadi (beginningless). But how? The Purana is the name of a vidya (branch of sacred knowledge), just as vyakarana (grammar) is a vidya. Today, the foremost treatise on Sanskrit grammar is Panini's Ashtadhyayi, but this does not imply that grammar did not exist prior to him. Grammar existed before him as well and possessed numerous treatises, but Panini imparted a systematic structure to vyakarana-shastra. When the original form of Sanskrit began to be perceived as difficult, Panini recognized the necessity of weaving it into a coherent system; he undertook a rigorous study of it, sifted through its vocabulary, compiled, classified, and bridged it. 

       The exact same holds true for the Puranas. It is recounted in the Puranas that originally there was only one single Purana, scattered across hundreds of texts. At the onset of Kali Yuga (the age of decline), beholding mankind's diminished memory, weakened contemplative power, waning spiritual strength, and declining intellect, Bhagavan Veda Vyasa divided the single Veda into four Samhitas (collections)—Rik, Yajus, Saman, and Atharva—and similarly classified the unfathomable, vast, and scattered Puranas into 18 divisions, which we recognize today as the 18 principal Puranas. 

       Here we must understand the truth regarding 'Veda Vyasa'—that Veda Vyasa is not an individual person, but the designation of an office or authority. In every cycle of the four yugas, prior to the onset of Kali Yuga, whichever rishi (sage) divides the Vedic Samhitas and condenses, compiles, classifies, and simplifies the Puranic corpus to reveal them in accordance with the needs of the people of Kali Yuga, is designated as the 'Vyasa' of that era. In the 28 chaturyugas (four-age cycles) of this manvantara (cosmic epoch), the names of all 28 Vyasas who have appeared are recorded in multiple places across the Puranas; in previous eras, Maharshi Vashishtha and Maharshi Parashara have also served as Vyasa. The Vyasa of this Kali Yuga is Maharshi Krishna Dvaipayana, whose revealed Vedas and Puranas we all study. This establishes that the Purana-vidya is anadi.

       With the passage of time and under the adverse influence of Kali Yuga, it is possible that minor interpolations (praksepa) may have entered certain peripheral portions of the Puranas, but scholars firmly rooted in the Vedas who undertake rigorous, disciplined study cannot be swayed by them. Therefore, one must never, even inadvertently, disrespect shastras (scriptural authorities) such as the Vedas and Puranas. If a difficulty arises or something remains incomprehensible, one must apply diligent effort or consult an acharya (learned preceptor) steeped in the shastras. One must likewise steer clear of misconceptions regarding the Puranas and stay away from the enemies of the Puranas as well. 

       Bhagavan may perhaps forgive an offence directed against Himself, but He will under no circumstances brook an offence against the shastra. Therefore, reverence for the shastras is the foremost reverence due to Bhagavan. To pick and choose only those portions of the Vedas, Puranas, and shastras that happen to align with one's convenience, to discard other portions out of delusion simply because they conflict with one's inclinations, and to interpret unpalatable portions according to one's own fancy causes downfall and constitutes bhagavad-aparadha (an offence against the Divine).

To read further articles in this series, click on the links below:

The Saga of the Puranas, Part-1: Why are the Puranas Important?
The Saga of the Puranas, Part-2: Who is Veda Vyasa?
The Saga of the Puranas, Part-3: When Romaharshana and Ugrashrava of the Suta Jati Became Brahmanas