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Updated: June 13, 2025
And it is this distinction viz. of things that are objects of general consciousness, and of things that are not so which makes the difference between what is called 'things sublating' and 'things sublated. Everything is explained hereby. Neither Scripture nor Smriti and Purana teach Nescience.
Then the horse-sacrifice, which when read purgeth all sins away. The next must be known as the 'Anugita' in which are words of spiritual philosophy. The next is called 'Mausala' which abounds with terrible and cruel incidents. Then comes 'Mahaprasthanika' and ascension to heaven. Then comes the Purana which is called Khilvansa.
The Purana now concentrates on two main themes: on Krishna's infancy in Gokula, dilating on his baby pranks, his capacity for mischief, the love he arouses in the hearts of his foster-mother, Yasoda, and of all the married cowgirls and, secondly, on his supernatural powers and skill in ridding the country of troublesome demons.
The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana. "Thus hath been recited to thee by me the birth of all creatures duly of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. It should be always heard and recited to others, in a proper frame of mind.
Probably Vishnuite not Śâktist Tantras are meant but the Purana distinguishes between Vedic revelation meant for previous ages and tantric revelation meant for the present day. But these are probably special meanings attached to the words by tantric schools. Nigama is found pretty frequently, e.g. Devî as Mâyâ evolves the world.
The Vishnu Purana relates how Maitreya, wishing to have his knowledge of Vedic matters strengthened by the holy Parasara, who through the favour of Pulastya and Vasishtha had obtained an insight into the true nature of the highest divinity, began to question Parasara, 'I am desirous to hear from thee how this world originated, and how it will again originate in future, and of what it consists, and whence proceed animate and inanimate things; how and into what it has been resolved, and into what it will in future be resolved? &c.
And so again, in order to understand an Indian Purana, one must begin by imagining the father of a family who, "having seen a son on his son's knees," follows the law and, with ax and pitcher, seeks solitude under a banyan tree, talks no more, multiplies his fastings, lives naked with four fires around him under the fifth fire, that terrible sun which endlessly devours and resuscitates all living things; who fixes his imagination in turn for weeks at a time on the foot of Brahma, then on his knee, on his thigh, on his navel, and so on, until, beneath the strain of this intense meditation, hallucinations appear, when all the forms of being, mingling together and transformed into each other, oscillate to and fro in this vertiginous brain until the motionless man, with suspended breath and fixed eyeballs, beholds the universe melting away like vapor over the vacant immensity of the Being in which he hopes for absorption.
A thing even which is known as one only may be designated by a plural form, as in a mantra one girdle is spoken of as 'the fetters of Aditi. And as to the case under discussion, we know on the authority of Scripture, Smriti, Itihasa, and Purana, that the wonderful worlds springing from the mere will of a perfect and omnipresent being cannot be but infinite. And because Scripture declares it. Up.
For if the text 'Thou art that, be viewed as teaching the unity of the individual soul and the highest Self, there is certainly no reason, founded on unmeaningness, to ascribe to Brahman, intimated by the word 'that' which is all-knowing, &c. Nescience, which is contradictory to Brahman's nature. Itihasa and Purana also do not anywhere teach that to Brahman there belongs Nescience.
The learned Brahmins call the Egyptian deities Padma Devi, or Lotus-Gods; the second of the eighteen Hindoo Puranas is styled the Padma Purana, because it treats of the "epoch when the world was a golden Lotus"; and the sacred incantation which goes murmuring through Thibet is "Om mani padme houm."
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