Efforts to popularize Puranic religion (Vaishnavism)
It was a very challenging task to bring the common man out of the influence of Jainism and Buddhism again towards Vedic religion. The Brahmins accepted this challenge and composed the epics, smritis and Puranas by giving a systematic and logical form to the principles and thoughts related to Vedic religion and philosophy, and many ways to popularize the new and completely changed form of Vedic religion i.e. Puranic religion. Did it Some of these measures are as follows-
(1.) New form of Vedic religion: From 400 BC to 200 BC, that is, during the entire Maurya period, Vedic religion was given a new devotional-oriented mythological form in place of the ancient sacrificial religion.
(2.) Creating Visions: The basic ideas of Indian philosophy were present in the Vedas. The same ideas were developed in Brahmanical texts and Upanishads. In the Puranic period, the same ideas were given a new classical form. Rishis like Kapil and Kanad etc. are considered to be the pioneers of Indian philosophy, but they presented the old ideas anew in a systematic and systematic way.
(3.) Recognition of popular gods: The Aryans worshiped the gods, while the non-Aryans worshiped yakshas, ghosts, inert substances and snakes. Buddhists started worshiping Yakshas by making them worshipers of Buddha. Hindus also imitated them and, keeping the popular deities as they are, they accepted them by putting a slight impression of Vedic religion on it.
The worship of Vasudeva (Shri Krishna) was prevalent in Mathura, combining him with the Vedic deity Vishnu, making him revered even for the Vedanians. Rudra mentioned in the Rigveda was also worshiped as Shiva by giving a new form to all the living beings. The wave of revival of Vedic religion created a resemblance of some Vedic deity in every deity and human being worshiped at that time.
The fierce deities of the forests became in the form of Kali and Rudra. Various types of gods and goddesses worshiped throughout India, Shiva, Vishnu, Surya, Skanda etc. became the symbols of different powers. Where an old ancestor was worshipped, he was also assumed to be an incarnation of some deity. Every object of worship was made a symbol of some god-power.
(4.) Prayers of popular scriptures: A major reason for the popularity of Buddhists was the Jataka tales and Avadan literature. These contained interesting stories of Buddha's previous births and Bodhisattvas, in which their qualities of kindness, charity, self-sacrifice, etc., were beautifully highlighted. Mahatma Buddha used to convey the esoteric meaning of religion to the public through beautiful stories and illustrations. His disciples took this art to the zenith in Jataka and Avadan literature.
The popular element in the ancient Vedic literature was minimal. The Brahmins, under the influence of the Buddhists, converted historical tales based on the heroic deeds of ancient heroic men into preaching tales. New versions of Ramayana and Mahabharata were prepared. The main purpose of the Mahabharata was to propagate the teachings of the new religion through narratives. Therefore, Shri Krishna was considered to be a deity and an incarnation of Vishnu.
Songs of glorification of Vishnu and Shiva were sung and the Bhagavad Gita was propagated by the Bhagavad Gita. 400 BC in the Mahabharata From 200 AD to almost all religious and philosophical ideologies are included. Similarly, in the original story of Ramayana, Rama was an ideal heroic man.
Rama is depicted in this form from the second to the sixth kanda of the Ramayana, but in the Purana period, the first and seventh kandas were added to it and Rama also became an incarnation of Vishnu. Both these epics contributed significantly to the new form and popularization of devotional Vaishnava and Shaivism religions. The Ramayana and Mahabharata laid the foundation of the present mythological Hindu religion and the Puranas gave it a new form. Most of the Puranas were composed in this era.
(5.) out of the domination of Brahmins: The Puranas were read and read by the Yagnik Brahmins. When the legends came out of the Ashwamedha Yagya, the Brahmins lost their connection with the Puranas and the task of reading them went to the sutras, the bards and the story tellers. In the later Vedic period, only Brahmins, Kshatriyas and Vaishyas had the right to read and listen to Vedas and Upanishads, but women and Shudras also had the right to listen to Ramayana, Mahabharata and Puranas.
(6.) Statehood to mythological Hinduism: The Sunga and Gupta rulers were the worshipers and nurturers of the Bhagavata religion. Vaishnavism flourished under his powerful patronage. The Guptas were followed by the Vaishnavas or Shaivas of Pratihara, Chandela, Maukhari, Kalachuri, Valabhi and Kamarupa. The Palavanshi kings were definitely Buddhist followers, but the Senavanshi kings were Vaishnavas and Shaivas. The early Chalukya kings in the south were patrons of Jainism but later they became worshipers of Hinduism. were.
Among the Rashtrakutas, some rulers were worshipers of Jainism, but most of the kings were Hindu. The early kings of the Pallavas and Hoysalas were supporters of Jainism, but the later Pallava kings were Shaivas and the later Hoysalas were Vaishnavas. It is clear from this that Buddhism and Jainism did not get enough royalty during the flourishing period of Purana religion and this was also one of the main reasons for their decline.
Cultural Importance of Puranas
Puranas are the soul of mythological Hinduism. It is the Puranas that gave Hinduism its present form. The religious and cultural harmony that has matured in the Puranas cannot be compared with any other religion of the world. From the Gupta period to the present period, India's literature, crafts, architecture, spirituality, music, dance, singing, lifestyle, costumes, food etc. have a deep imprint on all aspects of life.
Coordination of Varnashrama Dharma and Bhagwat Dharma
The religion of the later Vedic period is also called Varnashrama Dharma because in it the discipline of living a life based on four varna based karma and four varna based life was established in it. The Puranas re-established the Varnashrama religion and molded Shaivism and Vaishnavism.
In the Vishnu-Purana, when King Sagara asked how Vishnu should be worshipped, Aurva replied- 'Only a person can worship the Supreme Lord who fulfills his varna and ashram duties. '
In the Kurma Purana, the goddess says- 'To attain salvation, along with self-knowledge, follow the Vedas and the Smritismata Varnashrama Dharma.'
Vayu Purana says- 'When there is a shortage in Yagyas, Lord Vishnu takes birth again and again to establish Dharma.
In this Purana, Shiva is described as the originator of separate actions of Varnas and Ashrams. In the Puranas, many stories have been created to confirm the religion of Varnashrama.
In Vishnu-Purana, Vayu Purana and Bhagavata Purana, the story of King Ven comes, in which it is written- 'The sages took him to Yamaloka in the crime of disobeying Varnashrama Dharma.'
In the Vishnu-Purana, Yama instructs his messengers that- 'They should not touch the hands of the worshipers of Vishnu, because they follow the rules of Varnashrama Dharma. Varnashrama Dharma has been accepted in all the Pancharatra Samhitas. Thus Vaishnavism and Shaivism became the nurturers of the ancient social order through the Puranas.
New form of Vedic thought in Puranas
In the Puranas, Vedic ideas, deities and beliefs were supported by new narratives. The elemental basis of the contemplation of the Puranas is Vedic thought. The Avyaya, Akshar and Kshar Purush of the Vedas became Brahma, Vishnu and Shiva in the Puranas.
'Tridham Vidya' of Vedas Or 'Saptdham Vidya' 'Vamnavatar of Vishnu' in Puranas The story became 'Daksha-Aditi-Vidya' of Vedas 'Daksha-Yajna-Demolition' in Puranas The story became 'Agni-Choice-Vidya' of Vedas , Matsya Purana's 'Kumar-Janma-Varanta' Became. 'Chitra-shishu-vidya' of Vedas Which in Shatapath Brahmin 'Agni-roop-vidya' It has been said, 'Ashtamurti Vidya' of Raudra Sarga of Markandeya Purana. added with.
Similarly, the Vedas are Soma Vidya, Virajadhenu Vidya, Devasura Vidya, Bhrigwangiromay-Agnisom Vidya, Pitru-Vidya, Savitri Vidya and Animal Vidya respectively Samudramanthan, Prithuprithividhohan, Indravrutropakhyan, Sukanyachyavan marriage, Shraddhakalpa, Savitri Satyavan Katha and Animal Science converted into mythological tales. Therefore it can be said that there is no fundamental and elemental difference between Vedas and Puranas.
Coordination of the Mahakaruna Principle of Mahayana Dharma
Just as the Puranas integrated the Vedic religion with the Bhagavata religion, so too did the Mahayana sect of Buddhism adopt the ideals of Mahakaruna and Lokmangal. In the Markandeya Purana, in the story of King Vipachit of Videha, Shantiveda has expressed similar thoughts to Bodhicharyavatar. This king got heaven due to good deeds, but due to some minor error, he also got the punishment of hell for a few moments.
When he reached hell and heard the pitying cry of the people there, his heart melted and he resolved that instead of enjoying the pleasures of heaven, he would stay in hell and serve the suffering people. Despite the persuasion of Indra and Yama, he remained firm on his resolve. In the end, being compelled, Yama had to save all the inhabitants of Hell. Only then did the king accept to go to heaven.
In the Markandeya Purana, it is written in the story of King Harishchandra that when the angels started taking him to heaven as a result of auspicious deeds, he replied that whatever the king does, he does it with the cooperation of the subjects, so the fruits of his deeds should also be distributed among all the subjects. needed. One day's happiness of the subjects is better than the king's own eternal pleasures. In these thoughts and expressions lies the great compassion element of the Bodhisattva.
Coordination of different trends
In the Puranas, there is a beautiful coordination of Karma and Moksha, Pratiksha and Nivritti. It is said in Padma Purana, Agni Purana, Kurma Purana and Garuda Purana that it is the duty of a man to come into the world and perform actions. It is mandatory for every human being to finish schooling, get married, live a household life, do public works. Pravrajya and home renunciation are condemnable because they are against the people.
The infinite power that man has to do work and get happiness through him, his development is possible only through worldly life, but while leading a public life, he is called 'ordinary religion' and 'Swadharma' should be reconciled. The 'ordinary religion' is public and universal. These include non-violence, forgiveness, sham, dama (sense control), mercy, charity, defecation, truth, austerity, knowledge etc.
According to Padma Purana, non-violence is paramount, it contains the essence of all religions. According to this Purana, truth is associated with non-violence. Truth is that which benefits the living beings. Therefore one should not speak unpleasant truths. It is said in the Narsimha Purana that it is necessary to keep the mind free from lust and anger.
For this the devotion of the presiding deity is required. It is a great crime to discriminate between gods or to criticize any deity, because all the gods are basically the same. This 'ordinary religion' The person in the periphery of 'Swadharma' should be followed, which is related to his caste, varna, ashram and nature. According to this there is a law of fasting, charity and atonement.
World's biggest peaceful religious revolution
Although India has been called Karmabhoomi and Punyabhoomi in the Puranas, yet the eyes of the Puranas were on all the creatures of the world. For this reason 'Ideal of religious and cultural coordination' contained in the Puranas It also spread outside India. The mythological culture spread to the South-East Asian islands, which is still present.
This spread of mythological culture did not happen on the force of any sword, but it was a purely cultural process which was accepted by the people of different islands gladly and voluntarily. Such a peaceful and world wide religious revolution has not happened on the whole earth except the mythological religion.