Brihaddharma Purana
Brihaddharma Purana (8-16 century AD) belongs to the category of a Upapur'an'a. The major Pur'an'as are 18 in number and the Pur'an'as without authors other than the major Pur'an'as are called Upapur'an'as. B'r'ihaddharma Pur'an'a is also called Dharmma-Sa'v'gjnit'a/Dharmman'a'maka and is known to have translated into practice the tradition of religious catholicity. As such, it is a non-sectarian Upapur'an'a.
The word Pur'an'a means old narrative (pur'an'am 'a'khy'a'nam), that is to say, narrative relating probably to mythological and legendary lore. The Pur'an'as as a species of literature constitute an important source for the historians of early Indian society and culture, though their information should be used carefully for historical purpose.
The reference to the Mlechchha and Yavana tyrannies in Bengal and to the standards of measurements, particularly Seraka (found as Se't'akam) have led scholars to date the composition of the B'r'haddharma Pur'an'a at about 13th century AD.
The B'r'haddharma Pur'an'a is divided into three parts (kha'nd'as): P'u'rvva Kha'nd'a, Madhyama Kha'nd'a and Uttara Kha'nd'a. The P'u'rvva and the Madhyama Kha'nd'as each consists of 30 chapters (adhy'a'yas), while the Uttara Kha'nd'a contains 21.
The P'u'rvva Kha'nd'a is characterised by such subjects as the praise of dharma and the necessity of its practice. Dharma consists of the qualities of day'a', satya, xa'nti and ahi'm's'a; obedience and services to parents and gurus (preceptors); the praise of the d'i'k'sa'guru with reverence to his mantras; religious rites at t'i'rthas (holy places); the narration of the story of the R'a'm'a'ya'n'a (c 2nd century BC - 2nd century AD); the method of Dev'i-worship; the description of a number of religious rites and festivals such as Lak's'm'i p'u'j'a and R'a'say'a'tr'a; the creation of words (V'a'cha); philosophical works; the description of the seven parts (saptakha'nd'a) of R'a'm'a'ya'n'a etc.
The Madhyama Kha'nd'a emphasises the origins of Brahm'a; the creation of the gods and Sat'i`s svayambara; Dak's'a;s Yaj'v'a and the incidents related to it; the origins of the p'it'has, propitiation of Sat'i by Brahm'a, Vi'sn'u and X'iva; the origins of Ga'b'g'a, the union of X'iva with Ga'b'g'a; the songs of X'iva; B'a'li;s episodes; Bh'a'giratha;s performances relating to the bringing of Ga'b'g'a to earth; Ga'b'g'a;s m'a'h'a'tmya etc.
The Uttara Kha'nd'a is devoted to various religious teachings such as the praises of the duties of the Brahmanas, K's'atriyas, Vai'x'yas and Xu'dras as well as of the ax'ramas; the duties of women; the determination of castes; the arrangement of var'n'a'x'a'b'kara (mixed castes); glorification of gifts; birth of Lord K'rsn'a and his adventures; description of K'a'la (auspicious time); praise of B'r'haddharma Pur'an'a etc.
There are a number of references which indicate that the B'r'haddharma Pur'an'a were composed in Bengal. The evidences come from the thirty-six mixed castes, Vaidyas, Ganakas; the use of such surnames as Deva-Sarman, R'a'ya and Varman for K's'atriyas, Dhana for Vaidayas etc; the use of the word m'a in the sense of mother and the word Bhagni in the sense of sister; the use of a few Sanskrit words and verbal roots such as vas in the sense of sitting (vas > usito); the use of the word sv'i'k'a'ra in the sense of promise; the descripton of the worship of the goddess K'a'l'i; the method of R'a'sa festival; the performance of X'ivotsva (Cha'd'akap'u'j'a) in the month of Chaitra in all parts of Bengal; reference to the p'it'ha of Ma'b'golko'st'ha (mabgolkot in the Burdwan district) etc.
Information about the position of gods and goddesses are also available from the B'r'haddharma Pur'an'a. Lord Vi'sn'u says to goddess Lak's'm'i that X'iva is dearest to him and identical with him. The relevant verses of chapter 22 of the P'u'rvva Kha'nd'a' inform us about the method of the worship of Dev'i -Dev'i bodhana, Dev'i worship in the Bilva tree upto X'ukla 'S'a'st'h'i, the bringing of Dev'i to the house constructed for her worship on the Saptam'i' tithi, the performance of homa, keeping awake at night on Mah'ast'am'i' tithi, s'a'ndhi p'u'j'a at a'st'am'i'-navam'i' s'a'ndhi,, singing of amorous songs relating to male-female generative organs on the Vijaya da'x'am'i' tithi. It is stated in the B'r'haddharma Pur'an'a that the goddess should be worshipped at dusk (prado's'a); worshippers have been advised to fast at daytime and drink coconut water after worshipping Lak's'm'i. During the K'a'l'i/ Shy'a'm'a p'u'j'a, lamps should be lighted and the goddess should be worshipped at dead of night. K'a'l'i has been described in verses 12-17 of the P'u'rvva Kha'nd'a. K'rs'na is still worshipped through the observance of the R'a'sa festival. Mah'a'rudra;s origin from Brahm'a;s rage has been included in verse 43 of the Madhya Kha'nd'a. In connection with the origins of Brahm'a', Vi'sn'u and X'iva, Sat'i explains to X'iva her true self as m'u'la- prak'r'ti from which her ten forms (da'x'amah'a'vidy'a) originated, viz K'a'l'i', T'a'r'a', 'S'o'd'a'xi', Bh'u'vane'x'var'i', Bhairav'i', Chhinnamast'a', Sundar'i', Vagal'a'mukh'i', Dhumavat'i', and M'a'ta'b'g'i.
Therefore, it appears that the gods and goddesses gained social acceptance in Bengal by the 13th century AD. Ordinary people have been advised to duly worship the five deities (Ga'n'e'x'a, S'u'rya, Vi'sn'u, Ambik'a and X'iva), ten Dikp'a'las (Indra, Agni, Yama, Nir'r'ta, Varu'n'a, V'a'yu, Kuvera, 'Isan'a, Brahm'a' and Ananta) and the nine planets (S'u'rya, Soma etc) so that their works can become successful.
The B'r'haddharma Pur'an'a is important because it describes the contemporaneous state of religion and society in the K'a'l'i age in Bengal. During the K'a'l'i age, it has been said, people will be at daggers drawn (paraspara ... vadhepsava'h), the vedic religion will be replaced by the P'as'a'nd'a-dharma, the P'as'a'nd'as and Yavanas will destroy the var'nax'rama-dharma, there will be fierce disagreement between the P'u'r'an'as and other systems of philosophy, the gods will leave this earth, and the Yavanas and Mlechchhas will become powerful. In a word, a period of social crisis is implied in this much debated chapter of the Pur'an'a.
At the end a few words about the Mlechchhas, Yavanas and P'as'a'nd'as. The Pur'an'a endeavoured to create in Bengal a Brahmanical society based on the Pur'an'ic religious beliefs and practices. Society recognised local gods and goddesses and cults, the superiority of Brahmanas well versed in the Vedas, and the necessity of the Var'nax'ramadharma. Actually, the Pur'an'a tried to create a regional Brahmanical culture in Bengal. Those who did not conform to the usual Brahmanical religious ideals were considered outsiders and were probably designated as Mlechchhas and Yavanas. The Buddhists were described as P'as'a'nd'i because they considered the Vedas as improper (Bauddh'ah' p'as'a'nd'ina'h' prokta y'a'to v'a'i Vedanindak'ah). Also, they deviated from the path prescribed by the Vedas (Vedam'a'rgabahi's'k'r'ta), because they gave up Var'n'adharma'. The Buddhists were considered harmful and the visible symbols of inauspiciousness and held responsible for problems and disorders in society. In fact, such a spirit of intolerance arose out of the observation that it was impossible to establish the Brahmanical religion until and unless the religio-social influence of Buddhism could be eliminated. [Krishnendu Ray]
Bibliography RC Hazra, Studies in the Upapuranas, II, Calcutta, 1979; P Tarkaratna (ed), Brihaddarmma Purana, (in Bangla), Calcutta, 1989. [Ray, Krishnendu Reader of Ancient Indian History and Culture, Calcutta University]
