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Puskara-Mahatmya or the so-called PadmaPurana Samuccaya ['puskaramahatmyam ' 'padmapuranasamuccayo ' va namako granthah] / By Prof. Asoke Chatterji, Shastri, M. A.; Govt. Sanskrit College, Calcutta / 176-181

[ svatantrarupena racitanyanekani mahatmyani padmapuranantargataniti khyapyante | padmapuranasamuccayabhidham 'puskaramahatmyam ' api kascit svatantra eva grantho vartate | srasyaiko hastalekha . kalakattasthaniya - esiya- tikasosaitisavidhe vidyate | srayam granthah pracinapadmapuranasya parvadivibhaga prathamakhanda-dvitiyakhandatmakam vibhagam ca sucayati | parvatiyah daksinotta- rasca brahmanah garhitah, parvatiyasca sraddhesvanimantraniyah kathitah | puskaram nama tirtham tu brahmasampradayasyaiva pradhanam sthanam prasiddham | parantu 'puskaramahatmya ' granthe saktasampradayasyaiva pradhanyam vartate | saktisca tatra mahesvari raudri va mata | sa saktih sarvavyapika sarvasaktimati ca kathita | brahmavisnusivadinam devatanamapi mahatmyamatra varinatam, yenasya granthasya samanvayatmika drstih sucyate | puskare brahmasaura sampradayayoh sahavasthanamapyanena puskaramahatmyakhyena granthena sucyate ] There are quite a good number of independent mahatmyas which claim to belong to the Padma-puiana but actually their claim holds no good and on a scrutinising analysis their independent character can be easily detected. Among these independent mahatmyas, however, there are a few whose importance cannot be gainsaid. Sometimes, these throw light on the hitherto unknown division and part of the Padma-purana in its earlier form, present a vivid picture of the society and offer interesting information regarding the relation and attitude among different sects and sectaries. Among such independent works, Puskaramahatmya which is known by another name Padma-puranasamuccaya' (i.e. collection of Padma-purana) stands pre eminent. We have shown elsewhere that the Parva-division of the Padma-Purana was the earlier one in comparison with the 1. Ms. No. G. 8348, Asiatic Society, Calcutta. 2. See my paper 'The Antiquity and Origin of the Padma purana and its Early Character and position in the Puranic Literature' published in Our

Jan, 1962] PUSKARA-MAHATMYA 177 Khanda-division of it. It is interesting to observe that this manuscript also refers to the Parva-division of the Padma-purana³. Moreover, this suggests that broadly speaking there may be two divisions of the Padma-purana, 'prathama-khanda' and dvitiyakhanda. (It is evident, here Khanda stands for 'half' and has got no connection with the Khanda-division of the Padmapurana). Thus we find that the evidence of this manuscript is not at all negligible. A critical analysis of the manuscript will show that the sakti-worship predominates all through the work and this sakti is no other than the Siva-sakti. Thus it will not be unwise to conclude that it is the outcome of some over-zealous propagators of the sakti-cult who, although they knew that Puskara was predominantly an original place for Brahma-worshippers, utilised it with a view to popularising their sect, associating themselves with a place already regarded as divine and accepted as such by the masses. Its great devotion towards Mahesvari- sakti can be shown from the following narrative. In days of yore, there lived a demon named Kuku, who by the strength of his arms had vanquished the host of the gods. The latter being defeated practised penance in the Nila mountain. They invoked 'Samhara-karini raudri murti' who being pleased at heart, and in order to fulfil their desired object, vehemently attacked Kuku, and at once devastated his army. Kuku by his 'maya' brought an untimely night but her power was irresistible. She (Siva-sakti) took no pains to kill the demon at once. All the gods assembled together and eulogised her.5 Heritage (Bulletin of the post-Graduate Research and Training Department, Sanskrit College, Calcutta), Vol. II, 1954, pp. 175-189. 3. 'puranam pauskaram nama pancaparvasamanvitam ' Puskaramahaatmya, fol. 3. 4. ' iti sripadmapuranasamuccaye dvitiyakhande saptavimsatitamodhyayah, ' Ibid, fol. 73b. 5, Fol. 18a-19b. 23

178 puranam - PURANA [Vol. IV, No. 1 It reminds us of the story of Sri-Sri Candi; establishing a fundamental connection between the but without two, it will be unwise to infer one's influence on the other. Moreover the narrative mentioned above can not be said to be the same as that of Sri-Sri Candi. The manuscript repeatedly narrates the triumphant activities of Raudri-sakti over others. She is taken to be omnipresent and omnipotent. Through Her, all knowledge of the world had originated. As a direct reference, only two lines are quoted. esa jnanatmika saktirvedavedangagamini | go ziat a a afm: fragaifa ai卢ua 11潞 But, as in the case of most of the similar treatises, it also does not form an exception in embodying the glorifications of several other gods and goddesses. The compromising spirit among the different sects and sectaries which dominated the thoughts of the then-noted Indians for a considerable period, is also seen in this Mahatmya. Although it is predominated by the sakti-worshippers as we have seen above, worship or devotion to such gods as Brahma, Visnu or Aditya is not conspicuous by its absence in it. The compromising spirit of the work can best be followed by the following simple narrative which, we will see, adheres to the worship of Brahma and Aditya at the same time, 'Once a king on the eve of his Asvamedha sacrifice went with his charioteer for a joy-ride. There, on his way, he came across a beautiful and heavenly lake. In the middle of the lake, there was a nice large lotus. He being pleased with the sight of the lotus, ordered his charioteer to pluck that up. The charioteer did accordingly. But no sooner had he touched that flower, than a loud uproar (Humkarah) was heard, in consequence of which the charioteer fell and died instantly. The king also became devoid of strength and might, was rendered pale, and fell to the ground being turned into a 6. Ibid. f. 20b.

Jan. 1962] PUSKARA MAHATMYA 179 leper. He understood that he had himself committed a grave sin; hence, in order to get rid of such pitiable condition, he approached Vasistha who told him that that was a place of worship of Brahma. This lotus had taken its growth from Brahma itself. Its very sight makes one attain the result of seeing other gods. There was an image of Brahma amidst its water. An image of the Sun-God was also found here. Vasistha also advised him to approach Lord Brahma in Puskara and propitiate Him. The king did according to the advice of the sage. In Puskara, he caused a jewelled image of the Sun-god to be built and worshipped Him with various rites and performances. At the end of his sacrifice, he went to Heaven in the abode of the Sun God.8 To an intelligent interpreter the above mentioned story has much narrative value. Among all other mauscripts claiming to belong to the Padma-purana, this is the only one which suggests the alliance of the sects of Brahma and Surya. It is a well-known fact that from time immemorial Puskara is associated with the holy worship of Brahma. We have already shown how the original portion of the Padma-purana, not a very small portion of which was associated with the glorification of Puskara, was the outcome of the efforts of the Brahma-worshippers. In the present day, it is in Puskara only where the worship of Brahma still goes on perhaps in the single temple of Brahma in India. Thus it is obvious that Puskara has been 7. 'kusthi vigatavarnasca valaviryamvivarjitah ' fol. 15. 3. The following lines may be compared in this connection. etad brahmodbhavam nama padmam trailokyavisrutam | drstamatrena canena drstah syuhh sarvadevatah || enam (brahmanam ) drstva jale magnam samsarad vipramucyate | sradityah padmagarte'smin purvameva vyavasthitah | idanimeva tam devamaradhaya mahamate | vasisthavacanam srutva raja puskaramabhyagat | ratnadityam pratisthapya sraradhya trividhairvrataih | jagama paramam sthanam yatra devo divakarah || fol. 15

180 puranam -- PURANA [Vol. IV, No. 1 controlled and influenced by the Brahma sects. But at the same time Puskara engaged the attention of other rival sects or sectaries also. In the Puranas, a good number of references are not wanting which will show that from time to time the Vaisnavas or the Saivas had tried to spread their influence on this famous sacred place of the Brahmaites. This trio came into conflict some time regarding Puskara; but it is the Brahmaites who came out successful ultimately. Although the Sun-worshippers (Sauras) did never rise into such prominence as the big three reached, still from the inclusion of the Sun-god in the Pancayatana Puja, the conclusion becomes irresistible that a sect was formed by some people who took Surya as the supreme god. There was a difference in attitude between this sect and the three major sects. While these three were from time to time most friendly in their behaviour and only at times came into conflict, the Saura-sects were never hostile to any other. It is not difficult to understand from the above-mentioned narrative that this is the contribution of the Sun-worshippers. They, like all others, tried to associate themselves with the famous sacred place. But in doing so they not for a moment even have engaged themselves in denouncing Brahma or the Brahmaites. Their duty was not to belittle the Brahma-sects but to associate themselves with those sects. Hence it is told that in the same lake where there was an image of Brahma, an image of the Sun-god was also found. Hence it has been mentioned that the king sinned against Brahma, but was purged of all sins as he propitiated Divakara (i. e. Sun-god). These are the perfect evidences that the Saura-sects far from trying to come into a clash with the Brahmaites, tried to develop a friendly attitude towards them. The alliance between these two sects is shown by another interesting narrative. It describes the installation of an image

Jan. 1962] PUSKARA-MAHATMYA 181 of the Sun-god on the right side of the image of Brahma' by a king of Dvaravati, named Satrujit who received the Syamantaka mani from Surya. It is also reported that previously, the son of Ravana (Indrajit) had established the image in Lanka. The manuscript in its entire range is strewn with such sectarian affinity between the Surya-worshippers and Brahmaworshippers. From this, the above conclusion can easily be averred. or A few words should be mentioned as regards its sociological stand-point. The Parvatiya brahmanas have been denounced in more places than one. They do neither deserve to be invited in the Sraddha ceremonies nor have they the sanctity in administering these ceremonies.10 Similarly, the Northern Southern brahmanas do not enjoy high position. It has been stated that those brahmanas often commit such actions as are debarred by the Smrti-authorities." The term 'Daksinottara vipra' can not easily be explained. Does it show superiority of the Western brahmanas who are nearer to Puskara? fol. 75a. 9. pitamahasya devasya digbhage daksine sthita | zenfqat afani gaan a fasteg afafgar 11 10. 'ye canye parvatiyasca sraddhe narhanti kevalam | ' fol. 93b. 11. 'garhita dharmasastresu viprasva daksinottarah | fol. 93b.