Saura-purana (analytical study)
by Priyanku Chakraborty | 2019 | 92,293 words
This page relates ‘Vedic Acaryas and Rishis mentioned in the Saura-purana’ of the study on the Saura-Purana—an important Upapurana associated with the Puranic Pashupata sect of Shaivism—and offers crucial insights into the socio-religious, philosophical, and cultural history of India. The study further delves into the oral, literary, and archaeological context of Purana literature (such as the Saurapurana), highlighting its intricate connections with Vedic and Tantric traditions.
Go directly to: Footnotes.
Part 2.2 - The Vedic Ācāryas and Ṛṣis mentioned in the Saura-purāṇa
[Full title: The Vedic elements and the Saura-purāṇa (2) The Vedic ācāryas and ṛṣis mentioned in the Saura-purāṇa]
The Saura-purāṇa presents a long list of the ṛṣis or munis, as well as their respective genealogy, and also describes their glorious deeds, sometimes their short comings in various context. Following the Puranic bhakti trends, the Saura-purāṇa also represents most of them as devoted to Śiva. Among the sages mentioned in this Purāṇa, Agastya, Aṅgirasa, Atri, Āśvalāyana, Uddālaka, Upamanyu, Kaṇva, Gālava, Jābāla, Jābāli, Jaimini, Bharadvāja, Bhṛgu, Vasiṣṭha, Vāmadeva, Viśvāmitra, Śauṇaka, Śvetaketu, Nārada, Sanatkumāra etc. are well-known in the Vedic texts. Even many of them have been regarded as the seers of the Vedic mantras too in the Vedic tradition.
In the Saura-purāṇa all of them[1] are mentioned as Pāṣupatas or Śaivas, and also as “Vedavedāñgavit”, having matted hair (jaṭā), smeared with ashes, bearing the hide of Kṛṣṇasāra deer, appearing as if the Rudra himself:
“kṛṣnājinottarīyāste jaṭilā bhasmabhūṣitāḥ|
rudrā iva mahātmāno vedavedāṅgapāragāḥ||”[2]
From this description some iconographical features of these Ṛṣis can also be noticed. A brief account of some of the above mentioned ācāryas and ṛṣis gathered mainly from the Saura-purāṇa and as available in the select Vedic sources, is as follows:
(a) Agastya:
About Agastya, Macdonell & Keith states:
“This is the name of a sage, of mythical character, who plays a great part in the later literature.”[3]
Agastya’s greatest feat was the reconciliation of Indra and the Marutas after Indra had been annoyed at his proposal to give the Marutas an offering avoiding Indra. This feat is the subject of three hymns of the Ṛgvedasaṃhitā. In another hymn he appears as conversing in a dialogue with Lopāmudrā. In the Atharvavedasaṃhitā he is seen as connected with witchcraft in a long list of sages.[4]
Various legends have developed about Agastya in the Puranic literature.
(i). The Saura-purāṇa describes that, he belonged to the Svāyanbhūva Manu’s time and took rebirth as Dattoli, the son of Pulastya.[5]
(ii). Agastya dried up the water of the ocean after worshiping the fierce form of Śiva.[6]
(iii). He had received the instructions of the vow named “Umā-maheśvara” from Ṣaṇmukha i.e. Kārtikeya.[7]
(iv). He is mentioned as a muni who came to meet Indra.[8]
(v). He worshipped Śiva at Omkāreśvara and that śivaliṅga became famous as “agastyeśvara”.[9]
(vi). Agastya is a name of Śiva.[10]
(b) Aṅgirasa/Aṅgirā:
Aṅgirasa appears in the Rgvedasaṃhitā as semi-mythical character. He is also mentioned as the father of the race, Āṅgiras. In the Atharvaveda and Pañcaviṃśa-Brāhmaṇa three definite families of Aṅgirasas, and their ritual practices like ayana, dvirātra have been mentioned.[11]
(i). According to the Saura-purāṇa, Aṅgirasa originated from the mind of Hiraṇyagarbha Brahmā. He was later married to Smṛti.[12] They had four daughters, named Sinīvālī, Kuhu, Rākā and Anumati.[13]
(ii). Moreover, Dakṣa-prajāpati gave away his two daughters in marriage with Aṅgirasa.[14]
(iii). He was listed as one of the munis who came to meet Indra during his re-coronation.[15]
(iv). In another list of the Saura-purāṇa he treated one of the ascetics of Dāruvana, while performing sacrifices to please Śiva without having proper knowledge of the “parama bhāva”[16] (proper nature) of him.[17]
(c) Atri:
The fifth maṇḍala of the Ṛgvedasaṃhita is related to the seer Atri and his family i.e. the Atries.[18]
(i). Atri is mentioned as one of the nine mind-born sons of Hiraṇyagarbha Brahmā in the Saura-purāṇa[19] His wife is Anasūyā[20] and their sons are Dattātreya, Candra/ Candramā and Durvāsā.[21]
(ii). He has been listed as one of the saptarṣis in the Cākṣuṣamanvantara[22] and also in the present i.e. vaivasvata-manvantara.[23]
(iii). Atri is a name of Śiva.[24]
(iv). He has been listed as one of the munis who came to meet Indra during his re-coronation.[25]
(v). In the aforesaid list of the Saura-purāṇa he is treated as one of the ascetics of Dāruvana, who performed sacrifice to please Śiva without knowing the reality of Śiva.[26]
(d) Āśvalāyana:
In the Vedic tradition Āśvalāyana is the pupil of Śaunaka.[27] He was a founder of a Ṛgvedic school. The fourth āraṇyaka of the Aitareya-āraaṇyaka belongs to him. He is the author of Āśvalāyana-śrauta-sūtra and Āśvalāyana-gṛhya-sūtra. These works have been treated as the Vedāṅga underneath the school of śrauta-sūtra (related to the Ṛgveda).[28]
The Saura-purāṇa mentions Āśvalāyana only once. He came to Indra during his recoronation along with the other munis.[29]
(e) Uddālaka:
Uddālaka, the son of Aruṇa, also referred to as Āruṇi in the Bṛhadaṇyakopaniṣad, Chāndogyapaniṣad etc. is one of the famous teacher of the Vedic period. According to Śatapatha-Brāhmaṇa he was the teacher of Proti Kasusurubindi of Kauśāmbī. The name of his son is Śvetaketu, a famous character in the Bṛhadāraṇyakopaniṣad, Chāndogyapaniṣad.[30]
The Saura-purāṇa mentions him only once. He came to meet Indra during his re-coronation along with the other munis.[31]
(f) Upamanyu:
Scholars express doubt regarding the word “upamanyuṃ”, mentioned in the Ṛgvedasaṃhitā.[32] They cannot ascertain wheather it is a name of a person, or only an epithet.[33] However, in the Vyāsa’s Mahābhārata sage Upamanyu is a pupil of Āyodha-dhaumya. He received the ocean of milk from Śiva, and propagated the doctrine of Śiva.[34]
(i). In the Saura-purāṇa he came to meet Indra during his re-coronation along with the other munis.[35]
(ii). He is a sage and pupil of Dhaumya.[36] The thirty-sixth chapter of this Purāṇa deals with the upākhyāna of Upamanyu. There it is described that he had received the ocean of milk from Śiva, and ascended to the position of leader of the gaṇas.
(g) Kaṇva:
He is repeatedly mentioned in the Ṛgvedasaṃhitā, Vājasaneyī-saṃhitā, Kauṣītaki-Brāhmaṇa etc., and he is also a seer of several hymns of the Ṛgvedasaṃhitā.[37] He is said to be a son of Ghora, belonging to the family of Aṅgiras.[38] His family or decedents known as Kāṇvas/ Kāṇvāyana, are often mentioned, especially in the eighth maṇḍala of the Ṛgvedasaṃhitā, the authorship of which is attributed to this family. In one passage of the Athavaveda they are seen as engaged in hostility.[39] Kaṇva is describedd as a kulapati in Kālidāsa’s (c. fourth century CE) Abhijñānaśakuntalaṃ.[40]
(i). Kaṇva has been depicted in the Saura-purāṇa as a devotee of Śiva:
His āśrama is known as “kaṇvāśrama”.[42] (ii). The Saura-purāṇa states that, the king Viśruta went to Kaṇva’s āśrama as suggested by his wife Bhāminī to know about the expiation. After knowing the rules of expiation from Kaṇva, he went Himālaya. Later on, smeared with sin the king again came to Kaṇva. According to Kaṇva’s advice, he went Vārāṇasī, where he was free from sin after taking bath in the Ganges, doing tarpaṇa and visiting the Viśveśvara śiva-liṅga.[43]
(h) Gālava:
In the Bṛhadāraṇyakopaniṣad, Gālava is mentioned as a pupil of Vidarbhīkauṇḍinya in the first two vaṃśas (lists of teachers).[44] He is probably the same person who is referred in the Aitareya-āraṇyaka in connection with a ritual.[45] A grammarian of the same name is mentioned in the Nirukta of Yāska (c. 700–500 BCE).[46]
Kālidāsa mentions in the Abhijñānaśakuntalaṃ, a pupil of Mārīca named Gālava, who had supernatural power. He was sent by Mārīca to Kaṇva to give the latter a message regarding the union of Duṣyanta, Śakuntalā and Bharata.[47]
(i). Gālava is the name of a muni, as well as the rājapurohita of king Naravarmā of Pāñcāladeśa as mentioned in the Saura-purāṇa[48] To reply his query queen Sudevī describes her story of past-life, how she became a queen from a vulture by worshipping Śiva.[49]
(ii). Moreover, this Purāṇa mentions that he came to meet Indra during his recoronation along with the other munis.[50]
(i) Jābāla and Jābāli:
Jābāla, a descendent of Jabāla, is the metronymic of Mahāśāla and Satyakāma, according to the Śatapatha-Brāhmaṇa as well as the Chāndogyopaniṣad respectively.[51] Moreover, Jābāla is mentioned as a teacher in the Jaiminīya Upaniṣad-Brāhmaṇa.[52]
According to the Saura-purāṇa, Jabāla is a muni, devoted to Śiva. He helps Bhagīratha, the son of king Dilīpa, to attain the śivajñana (supreme wisdom):
“jābālaṃ samanuprāpya yattaj-jñanaṃ śivātmakaṃ”.[53]
However, in the Saura-purāṇa, a muni named Jābāli is also listed. He came to meet Indra during his re-coronation along with the other sages.[54] In another list of the Saura-purāṇa he has been mentioned as one of the ascetics of Dāruvana. He was performing sacrifices to please Śiva without knowing the real nature of Śiva.[55]
(j) Jaimini:
In the Vedic literature the Jaiminīya-saṃhitā of the Sāmaveda and the Jaiminīya-upaniṣad-Brāhmaṇa seem to be related to Jaimini.[56] He is a pupil of Vyāsa according to the Sāmavidhāna-Brāhmaṇa.[57]
He acted as an udgātṛ (priest related to the Sāmaveda) at Janmejaya’s snake sacrifice in the Mahābhārata of Vyāsa.[58] Moreover, he is a founder of the Pūrva-mīmāmsā or Karma-mīmāṃsā, and also referred to the Mahābhārata and some Purāṇas.[59]
The Saura-purāṇa also mentiones him as the founder of the karmakāṇḍa:
“sacchāstraṃ jainīyantu karmakāṇḍa-pravartakaṃ”.[60]
He is also included in the list of the munis, who went to meet Indra.[61]
(k) Bharadvāja:
He is the seer of the sixth maṇḍala of the Ṛgvedasaṃhitā and frequently mentioned in the other Saṃhitās like Kāṭhaka, Maitrāyaṇī etc. and also in the Brāhmaṇas like Aitareya, Taittirīya etc.[62] The Pañcaviṃśa-Brāhmaṇa states him as a purohita of Divodāsa.[63]
(i). The Saura-purāṇa referred him as one of the saptarṣis of the vaivasvata-manvantara.[64]
(ii). He is also included in the list of the munis, who went to meet Indra.[65] iii. He is also one of the ascetics who is related to aforesaid Dāruvana legend.[66]
(l) Bhṛgu:
Bhṛgu is referred to as a son of Varuṇa in the Śatapatha-Brāhmaṇa etc.[67] The Bhṛgus in the plural are repeatedly alluded to as devoted to the fire-cult in the Ṛgvedasaṃhitā.[68] They are also said to fabricate charioteers and also mentioned with the Aṅgirasas, Atharvans, Ṛbhus, Marutas, Druhyus etc.[69] The mention of Bhṛgu also found in the Athrvaveda.[70] He is also associated with the Dharmaśastras like the Manusṃti, Bhṛgusmṛti etc. later on.[71]
(i). According to the Saura-purāṇa, Bhṛgu is one of the sacred munis, whose negativity has been destroyed:
He participated at a great sacrifice organized by the king Pratardana. In that occasion the assemblage of sages could not determine a tattva. So they, including Bhṛgu, went to the Ādityakṣetra under the leadership of Manu for solution.[73]
(ii). Here he is enlisted as one of the mind-born sons of Brahmā,[74] and his wife is Khyāti.[75] They have one daughter Lakṣmī, the consort of Nārāyaṇa, and two sons namely Dhātā and Vidhātā.[76]
(iii). Moreover, this Purāṇa also describes him as the father of Śukrācārya, who is the teacher of the Asuras. He received “sañjīvanī vidyā” from Śiva.[77]
(iv). The Saura-purāṇa states that, it was the curse of Bhṛgu for which Viṣṇu took birth as the son of Devakī and Vasudeva:
“ugrasenasya kanyāyāṃ devakyāṃ vasudevataḥ|
bhṛgoḥ śāpavaśāt viṣṇuḥ sambhūta-stridaśeśvara||”[78]
(v). He is also included in the list of the munis, who went to meet Indra.[79]
(vi). He came along with other munis on the occasion of the marriage of Śiva and Pārvatī.[80]
(vii). He is also one of the ascetics related to Dāruvana episode.[81]
(m) Vasiṣṭha:[83]
The seventh maṇḍala of the Ṛgvedasaṃhitā is ascribed to Vaṣiṣṭha. The Vasiṣṭhas and Vasiṣṭha are frequently mentioned there.[82] The most important feature of his life was his apparent hostility towards Viśvāmitra.[84] In many places of the Vedic texts Vasiṣṭha appears as a purohita and consecrator of Sudāsa Paijavana.[85] There are numerous references to Vasiṣṭha as a ṛṣi in the Vedic texts like Kāthaka-saṃhitā, Aitareya-brāḥmaṇa, Bṛhadāraṇyakopaniṣad and so on.[86]
(i). The Saura-purāṇa describes that he was mind-born son of Brahmā.[87] He was married to Ūrjjā[88] and they had seven sons namely Rajaḥ, Gotra, Ūrdhvavāhu, Savana, Anagha, Sutapā and Śukla, and one daughter Puṇḍarīkā.[89]
(ii). Another chapter of the same Purāṇa describes Nārada to give away Arundhatī to Vasiṣṭha as his wife. Their son is Śaktri, who is the grandfather of Kṛṣṇadvaipāyana Vyāsa.[90]
(iii). He is described as a kṣetraja father of Aśmaka of the Ikṣvāku dynesty.[91]
(iv). He is also mentioned as one of the saptarṣis of the vaivasvata-manvantara in the Saura-purāṇa[92]
(v). He is also included in the list of the munis, who went to meet with Indra.[93]
(vi). He is one of the ascetics who is related to aforesaid Dāruvana legend.[94]
(vii). Vasiṣṭha is one of the name of Śiva, mentioned in the Viṣṇu’s śiva-sahasranāma-stotra available in the Saura-purāṇa[95]
(n) Viśvāmitra:
Ṛṣi Viśvāmitra[96] is mentioned in the Ṛgvedasaṃhitā as the son of Kuśika[97] to whom the third maṇḍala is attributed. In the thirty-third hymn of the third maṇḍala which appears to be his own composition, he praises the rivers Vipāś and Śutudrī. The Pañcaviṃa-brāḥmaṇa mentions him as a king.[98] In the Manusmṛti, Rāmāyaṇa of Vālmīki etc. he is described as a Kṣṭriya, who became Brāhmaṇa subsequently.[99] [100] His rivalry with Bhāhmaṇa Vasiṣṭha, which is a famous topic of the later classical texts, is rooted in the Vedic texts.[101]
(i). Viśvāmitra is also mentioned as one of the saptarṣis of the vaivasvata-manvantara in the Saura-purāṇa[102]
(ii). He is also included in the list of the munis, who went to meet with Indra.[103]
(iii). He is one of the ascetics who is related to aforesaid Dāruvana legend.[104]
(iv). Viśvāmitra is one of the name of Śiva, mentioned in the śiva-sahasranāma-stotra of the Saura-purāṇa[105]
(o) Śaunaka:
Śaunaka, a descendent of Śunaka, is a common patronymic referred in the Vedic texts. Some Śaunaka appears as a teacher of Rauhiṇāyana in the Bṛhadāraṇyakoponiṣad.[106] A sacrifice named as śaunaka-yajña occurs in the KauṣītakiBrāhmaṇa. In the later Vedic text Bṛhaddevatā Śaunaka appears as a great authority on rituals and other related matters.[107]
(i). The Saura-purāṇa first mentions Śaunaka as one of the great devotees of Śiva: “mahātmānaḥ śivabhaktā mahaujasḥ”[108] in connection with sacrifice at Naimiṣa forest at the begining of this Purāṇa.[109]
(ii). He also included in the list of the munis, who went to meet with Indra.[110]
(p) Śvetāśvatara:
Śvetāśvatara is the name of a teacher in the Śvetāśvataropaniṣad. In its plural form it denotes the name of a Vedic school referred in the Taittirīyaāraṇyaka.[111]
The Saura-purāṇa describes him as a “mahāpāśupata”.[112] The Purāṇa elaborately depicts him as: he is calm and wears a ragged piece of loincloth (kaupīna). His whole body is smeared with ashes and forehead marked with tripuṇḍratilaka. He is compassionate to all living beings.[113] Suśila, the son of Śikhaṇḍī was permitted to receive sannyāsa and pāśupata-yoga from Śvetāśvatara and attain liberation.[114]
(q) Pulaha:
Pulaha is mentioned as a ṛṣi in the Atharvaveda-pariśiṣṭa.[115]
(i). He is mentioned as one of the mind-born sons of Brahmā in the Saura-purāṇa[116] His wife was Kṣamā.[117]
(ii). He is included in the list of the munis, who went to meet with Indra.[118]
(iii). In his earlier life he was born as a mosquito in Sthāṇu-temple of Kurukṣetra. With the blessings of Sthāṇu, Śiva, he took new birth as a son of Brahmā.[119]
(iv). He is one of the ascetics who is related to aforesaid Dāruvana legend.[120]
(v). Pulaha is also mentioned as a name of Śiva in the Saura-purāṇa[121]
(r) Devala:
The Kāṭhaka-saṃhitā refers Devala as a ṛṣi.[122]
(i). The Saura-purāṇa depicts him as a son of Asita and a grandson of Kāśyapa. He worshipped Śiva and got his great blessings:
(ii). Devala appears among the munis, who went to meet with Indra.[124]
(s) Pulastya:
Pulasti or Pulastin are referred to in the Taittirīya-saṃhitā and Vājasaneyī-saṃhitā, where he donates “wearing of hair plain”.[125]
(i). The Saura-purāṇa refers him as one of the mind-born sons of Brahmā.[126] His wife is Prīti.[127]
(ii). Moreover, in another chapter of this Purāṇa, it is stated that, Tṛṇabindu gave away his daughter Ilabilā to Pulastya. They gave birth to a son named Viśravā. Pulastya is the grandfather of Rāvaṇa. That is why Rāvaṇa is called Paulastya.[128]
(iii). He is also referred to in the Dāruvana legend of this Purāṇa.[129]
(iv). Pulastya is also mentioned as a name of Śiva in the Saura-purāṇa[130]
(t) Vālakhilya ṛṣis:
The epithet “vālakhilya” is founed in the Aitareya-brāḥmaṇa, Kauṣītaki-brāhṃaṇa, Pañcaviṃśa-brāḥmaṇa, Aitareya-āraṇyaka and GopathaBrāhmaṇa etc. The supplementary hymns inserted after the Ṛgvedasaṃhitā 7. 48 also known as “Vālakhilya-sūktas”.[131] The origination of the Vālakhilyas are found in the Taittirīya-āraṇyaka.[132] In the Mahābhārata of Vyāsa mentions that, sixty thousand Vālakhilya ṛṣis of the size of a thumb, originated from Prajāpati’s body and they surrounded the chariot of the Sun.[133]
(i). According to the Saura-purāṇa, the sixty thousands Vālakhilyas are the sons of Kratu and Santati. All the Vālakhilya sages lived in chastity (“ūrdhvaretaḥ”):
“vālakhilyā iti khyātaḥ sarve te cordhvaretasaḥ”.[134]
(ii). In the sixty-ninth chapter of the Saura-purāṇa the number of Vālakhilyas are mentioned as eighty thousand eight hundred. All of them originated from the semen of Brahmā that was offered in a sacrifice by himself. After birth, the thumb-sized mahātmās stationed surrounding the Sun. The Vālakhilyas are described as luminous, lacking any desire, abstained from sensual pleasures, and lived on sun-rays.[135]
(iii). It is stated in the Saura-purāṇa that, in a certain time, the Vālakhilya ṛṣis attained proficiency through penance of Maheśvara or Sthānu at the Sthāṇumandira of Kurukṣetra.[136]
(iv). Vālakhilya is also a name of Śiva.[137]
(u) Other ṛṣis:
The name Jamadagni is mentioned in some mantras of the Ṛgvedasaṃhitā.[138] He frequently figures in the Atharvaveda and Yajurveda-saṃhitās. He is known as a friend of Viśvāmitra and a rival of Vasiṣṭha.[139]
Vāmadeva is credited by tradition with the authorship of the fourth maṇḍala of the Ṛgvedasaṃhitā. In the Yajurveda-saṃhitās he appears as a son of Gautama. In the Bṛhaddevatā of Śaunaka, two legends are narrated about Vāmadeva.[140]
Śvetaketu Āruṇeya, a descendent of Aruṇa or Auddālaki i.e. son of Uddālaka, is mentioned often in the Śatapatha-Brāhmaṇa, Chāndogyopniṣad, Bṛhadāraṇyakopaniṣad, Kauṣītaki-upaniṣad etc.[141]
Śaṅkha kauṣya, Śaṅkha Bābhravya are referred to as the teachers in the Kāthakasaṃhita and Jaiminīya-upaniṣad-Brāhmaṇa respectively.[142]
The name of Gotama is mentioned several time in the Ṛgvedasaṃhitā.[143] In the Vedic texts he is closely related with the Aṅgirasas.[144] There are several Gautamas mentioned in the list of the ācāryas in the Bṛhadāraṇyakopaniṣad.[145]
Cyavana is referred to as a ṛṣi or seer in the Vedic texts.[146]
The Saura-purāṇa mentions Jamadagni[147] and Gautama[148] as two of the saptarṣis of the vaivasvata-manvantara. These two[149] munis are also listed along with Cyavana,[150] Devala,[151] Vāmadeva,[152] Śaṅkha,[153] Śaunaka,[154] Śvetaketu[155] etc. who went to meet with Indra. The name of Gotama, Jamadagni, Vāmadeva, Śaṅkha are also referred to in the Dāruvana legend of this Purāṇa.[156]
The names of Jamadagni,[157] and Vāmadeva[158] are also mentioned as the names of Śiva in the Saura-purāṇa
Apart from these there are many other names of the hermits like Sanatkumāra[159], Nārada[160] etc. which can also be found in the Vedic texts.
Footnotes and references:
[1]:
Ibid., 50. 4-11 & so on.
[2]:
Ibid., 50. 11.
[3]:
A. A. Macdonell & A. B. Keith: Vedic Index of Names and Subjects, vol. 1, pp. 6.
[4]:
Ibid., pp. 6-7.
[5]:
Saura-purāṇa, 26. 22-23.
[6]:
Ibid., 47. 72a.
[7]:
Ibid., 43. 18a.
[8]:
Ibid., 50. 4-5.
[9]:
Ibid., 67. 9.
[10]:
Ibid., 41. 85.
[11]:
A. A. Macdonell & A. B. Keith: Op. cit., p. 11.
[12]:
Saura-purāṇa, 26. 2.
[13]:
Ibid., 26. 21-22.
[14]:
Ibid., 28.4.
[15]:
Ibid., 50. 4-5.
[16]:
Similar approach to give emphasis on devotion as well as on self-emancipation, can be observed in the Śrīmadbhagavadgītā too. The text runs as: “yāmimāṃ puṣpitāṃ vācaṃ pravadantya-vipaścitaḥ| vedavādaratāḥ pārtha nānyadastīti-vādinaḥ|| kāmātmānaḥ svargaparāḥ janma-karma-phala-pradāṃ| kriyāviśeṣa-bahulāṃ bhogaiśvarya-gatiṃ prati|| bhogaiśvarya-prasaktānāṃ tayāpahṛtacetasāṃ| — vyavasāyātmikā buddhiḥ samādhau na vidhīyate||” (3. 42-44) We can notice here a trend to shift from karmakāṇḍa towards devotion, which ultimately reaches emancipatation. ṃokṣa. The spirit of philosophical quest of the Vedas, especially of the Upaniṣads has achieved more popularity rather than the sacrificial activities of the Vedas, meant for gaining material prosperity and attainment of heaven.
[17]:
Saura-purāṇa, 69. 38.
[18]:
A. A. Macdonell & A. B. Keith: Op. cit., p. 17.
[19]:
Saura-purāṇa, 26. 2.
[20]:
Ibid., 26.14. — Saura-purāṇa
[21]:
Ibid., 26. 20, 30. 23b-24a.
[22]:
Ibid., 33.5a.
[23]:
Ibid., 33.7a.
[24]:
Ibid., 41. 86b.
[25]:
Ibid., 50. 4-5.
[26]:
Ibid., 69. 38.
[27]:
Bhāratakoṣa: vol. 1, p. 391.
[29]:
Saura-purāṇa, 50. 10a.
[30]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, pp. 87-88.
[31]:
Saura-purāṇa, 50. 6b.
[32]:
[33]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 92.
[34]:
M. M. Williams: Op. sit., p. 203.
[35]:
Saura-purāṇa, 50. 8a.
[36]:
Ibid., 36. 2a.
[37]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 134.
[38]:
M. M. Williams: Op. sit., p. 246.
[39]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 134.
[40]:
“bhagavataḥ kaṇvasya kulapateḥ”, Abhijñānaśakuntalaṃ, Satyanarayan Chakraborti (ed.): p. 172.
[41]:
Saura-purāṇa, 32. 45a.
[42]:
Ibid., 32. 44b.
[43]:
Ibid., 32. 23, 24, 46-48 & so on.
[44]:
Bṛhadāraṇyakopaniṣad, 2. 6. 1-3; 4. 6. 3.
[45]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 227.
[46]:
Ibid., loc. cit.
[47]:
Abhijñānaśakuntalaṃ, Op. cit., p. 547.
[48]:
Saura-purāṇa, 38. 34.
[49]:
Ibid., 38. 35 and so on.
[50]:
Saura-purāṇa, 50. 8a.
[51]:
Śatapatha-brāhmaṇa, X. 3. 3. 1; Chāndogyopaniṣad, 4. 4. 1.
[52]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, pp. 283-84.
[53]:
Saura-purāṇa, 30. 42.
[54]:
Ibid., 50. 9a.
[55]:
Ibid., 69. 38.
[56]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 290.
[57]:
Ibid., loc. cit.
[58]:
M. M. Williams: Op. cit., p. 425.
[59]:
Ibid., loc. cit.
[60]:
Saura-purāṇa, 40. 54.
[61]:
Ibid, 50. 6a.
[62]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, pp. 97-98.
[63]:
Ibid, p. 98.
[64]:
Saura-purāṇa, 33. 8b.
[65]:
Ibid, 50. 5a.
[66]:
Ibid., 69. 37.
[67]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 109.
[68]:
Ṛgvedasaṃhitā, 1. 58. 6; 1. 127. 7; 2. 4. 2 and so on.
[69]:
M. M. Williams: Op. cit., p. 765.
[70]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 110.
[71]:
M. M. Williams: Op. cit., p. 765.
[72]:
Saura-purāṇa, 1. 23b.
[73]:
Ibid., 1. 21a and so on.
[74]:
Ibid., 26. 2a.
[75]:
Ibid., 26. 13a.
[76]:
Ibid., 26. 16a.
[77]:
Ibid., 30. 20; 50. 44a.
[78]:
Ibid., 31. 54.
[79]:
Ibid, 50. 5b.
[80]:
Ibid, 57. 47.
[81]:
Ibid., 69. 37.
[82]:
7. 9. 6; 7, 13. 4; 7. 22. 3 etc.
[83]:
9. 6; 7, 13. 4; 7. 22. 3 etc.
[84]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, pp. 274-75.
[85]:
Ibid., p. 275.
[86]:
Ibid., p. 277.
[87]:
Saura-purāṇa, 26. 2b.
[88]:
Ibid., 26. 15a.
[89]:
Ibid., 26. 24b-25.
[90]:
Ibid., 30. 24b–25a & 47. 21a.
[91]:
Ibid., 30. 46a.
[92]:
Ibid., 33. 8a.
[93]:
Ibid, 50. 4b.
[94]:
69. 37.
[95]:
41. 71b.
[96]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 311.
[97]:
33. 5; 3. 33. 5.
[98]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 312.
[99]:
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 312. M. M. Williams: Op. cit., pp. 994-
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, pp. 274-75.
Saura-purāṇa, 33. 8b.
Ibid, 50. 5a.
Ibid., 69. 38.
Ibid., 41. 84a.
Bṛhadāraṇyakoponiṣad, 4.5. 26.
A. A. Macdonell & A. B. Keith: op. cit., vol. 2, p. 396.
Saura-purāṇa, 1. 3a.
Ibid., 1. 3.
Ibid, 50. 5a.
M. M. Williams: Op. cit., p. 1107.
Saura-purāṇa, 27. 22a.
Ibid., 27. 22-24.
Ibid., 27. 25-30.
M. M. Williams: Op. cit., p. 554.
Saura-purāṇa, 26. 2a.
Ibid., 25. 14.
50. 5a.
67. 14-15.
Ibid., 69. 37.
Ibid., 41. 85.
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 376.
Saura-purāṇa, 30. 12-13.
Ibid., 50. 10.
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 8.
Saura-purāṇa, 26. 2a.
Ibid., 26. 14a.
Ibid., 30. 14, 57.
69. 37.
41. 85. — Saura-purāṇa
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 290.
Ibid., op. cit., vol. 2, p. 8. M. M. Williams: Op. cit., p. 946.
M. M. Williams: Op. cit., p. 946.
Saura-purāṇa, 26. 23-24.
“juhoti vacanād-śambho-rvāmenādāya pāṇinā||
havanācca tataḥ prāptāḥ savitāraṃ viyadgataṃ|
tejomayāśca te sarve taponiṣṭhāḥ samantataḥ||
aṣṭāśītisahasrāṇi munayastūrddhvaretasaḥ|
māne tvanguṣṭhamātrāstu jātā hyatha suvarcasaḥ||
vabhūbuste mahātmānaḥ pataṅgasahacāriṇaḥ|
niḥspṛhā raśmipāḥ sarve sarve jvalana-sannibhāḥ||” Ibid., 59. 59b-61.
Ibid., 67. 11.
Ibid., 41. 63.
Ṛgvedasamhitā, 3. 62. 18; 7. 101. 8; 9. 62. 24 & so on.
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, p. 276.
Ibid., vol. 2, p. 286.
Ibid., vol. 2, p. 409.
A. A. Macdonell & A. B. Keith: Op. cit., vol. 2, p. 350.
Ṛgvedasaṃhitā, 1. 62. 13; 1.78. 2 etc.
A. A. Macdonell & A. B. Keith: Op. cit., vol. 1, pp. 234-35.
Ibid., vol. 1, pp. 240-41.
Ibid., vol. 1, pp. 264-65.
Saura-purāṇa, 33. 8a.
Ibid., 33. 8a.
50. 5; 50. 4.
50. 7.
Ibid., 50. 10.
Ibid., 50. 11.
Ibid., 50. 7.
Ibid., 50. 5.
Ibid., 50. 8.
Ibid., 69. 37-38.
Ibid., 41. 93.
Ibid., 47. 71.
Ibid., 9. 14b.
Ibid., 31. 32b.