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The extant Bhavi峁�yat Pur膩峁嘺 had undergone many changes by
many hands probably due to the keen desire of the people in charge
thereof to make it popular and to bring it up-to-date by adding fresh
material.
What has been said above, about the references in the M膩rka峁囜笉eya
Pur膩峁嘺, Vi峁ａ箛u Pur膩峁嘺, Bh膩gavata Pur膩峁囜箛a, Matsya Pur膩峁嘺, V膩yu
Pur膩峁嘺 and the Bhavi峁�yat Pur膩峁嘺, make us opine that the Pur膩峁嘺s
present us a mixture of old and new material. This is the characte-
ristic of the rest of the Pur膩峁嘺s too. While some Pur膩峁嘺s have kept
their original and ancient character to a larger extent; others,
especially those which emphasize sectarianism, seem to have lost
much of it. The older nuclear is of course there in all the extant
volumes of the Pur膩峁嘺s; but fresh matter has also abundantly
accreted around it. The Pur膩峁嘺s in their present shape, thus
constitute a work of various periods in succession. Herein lies the
consensus of opinion of the scholars. The Pur膩峁嘺s had been in
formation from the time of Par墨k峁�ita down to the Gupta period, when
they probably assumed their final redaction, except, the Bhavi峁�yat
Pur膩峁嘺 which continued to grow even much later.
Authorship:
The Pur膩峁嘺s are generally ascribed to Vy膩sa (a峁ａ弓膩da艣a pur膩峁嘺m
K峁泃ra Satyaratisuta岣�), but other traditions are also found in the
Pur膩峁嘺s themselves. According to Vi峁ａ箛u Pur膩峁嘺, Par膩艣ara obtained
the boon of becoming the author of the Pur膩峁嘺 (Pur膩峁嘺 sa峁僪it膩kart膩).