अध्याय 127 / 176

Adhyaya 127

इति श्रीमत्स्ये महापुराणे कुमारसम्भवे आडिवधो नाम षद्पञ्चाशदधिकशततमोऽध्यायः इस प्रकार श्रीमत्स्यमहापुराणके कुमारसम्भव-प्रसङ्गमें आडिवध नामक एक सौ छप्पनवाँ अध्याय सम्पूर्ण हुआ

English

No. 3, represents the same, projected upon the plane of 8 meridian. These two projections are against the tenor of the context of the PurdvMs: a Southern hemisphere being then absolutely unknown. Here I have placed the three ranges of mountains, according to the documents of Hindu astronomers: but not according to their usual delineations; for, accordining to these, the three ranges should ba represented by three concentric half circles, parallel to the meridians of the projection. It is acknowledged, tliat these ranges are in the direc> tion of as many parallels of latitude. In that case the outermost ranges must be the longest: and this is the opinion of the J ainas, as I observed before, in the sixth! paragraph of the first chapter of an Essay on the Saered Isles in the West in the Asiatic Researches, Vol. VIII, No. 4, exhibits the old Continent, projected upon an imaginary circle passing through the North pole, and just grazing the equator in tlie South. Instead of a circle, it should be an oval, with the longest diameter East and West. But as the tracing of an oval would be attended with some difficulty, the indolent Paurdntks have adopted the circle in its room; and seldom use the other. As such a delineation would be useless, 1 have, of course, omitted it. The chasm in the North-West, through the mountains surrounding the world, was made by Krisma, when he went to see his prototype VisNU, or the great spirit, the Paramdtmd of the world, whose abode is among waters, in the land of darkness. Several heroes have passed since through this chasm. No. 5, explains the true system of the known world, according to the Purhnas, and the Jaims, reconciled with that of the astronomers of India. Here the lUiru of the Paurdniks is brought back to its proper place, - whilst the Meru of the astronomers remains under the North pole. The zones between Jamhu or India, and the Miru of the astronomers, are obviously our seven climates; and the points where the astronomical j zones intersect the zones of the Paurdniks round their respective centres 4 equally called Miru, shew the true situation of the diotpas or countries from which these zones, according to the system either of the astrmromeri APPENDIX IX. or of the Paurdniks, are equally denominated, whether they are reckoned relatively to the North pole, or to a centrical point in Uie elevated plains of Tartary No. 6, is a delineation of the country of BhUvaia in the fullest acceptation of that denoiniimtion. Its nine divisions with ATi/ni, or Siberia, and the Northern parts of Europe, making in all ten districts, were all destroyed by a violent storm, and inundation, except one. Thus the ten divisions of tlie Atlantis were all destroyed by a flood, except one, called Gndcs, which probably included Spain, Some also are of opinion, that, out of the seven dwipas, six were likewise overwhelmed by a flood. This circuinslance is also noticed in the third volume of the Ayhxi-Akhan, But I believe that this notion originated with the Pauraniks, who. unable to point out these womlorful countries, described in so extravagant a manner in their sacred books, found that the best way was to swear, that they had disappeared. In the figures 7, 8 and 9, the map of Jnmhii is represented under three different projections. The first is according to the ideas of the Paxi rdrfiks, in which one half of the equator is obviously coinliincd with another half of the nieridi«nn, on the plain of which tlie map is projected. I have marked tlie degrees of longitude upon the equator, and the degrees of latitude north, upon an arch of the first Tiieridian. No notice is ever taken of these particulars by tlie PaimirLiks; but a little reflection will show the original design of this diagram, though tlie projection be over so disfigured. The true projection of it.'liouhl be in the shape of what the ancients called the bottom part of a sling; and tliis was admitted by Dionysius Periegetes. Posidonius before him admitted of it also; but lie insisted, that the greatest lengtli of this projection was in a north and south direction. This sort of projection is represented in the figure 9. Number 8 represents the same portion of the globe, that is to say, the northern part of the old continent, as projected in the usual form, upon the plain of the first meridian. In the seventh andeiglith numbers, the tX7o Tri-hitddris, or islands, abounding with Kirom or resplemlence, are represented diametrically opposite, with all due symmetrical arrangement in every part, to which the Hindus will always sacrifice truth. There are, however, some general outlines, which are strictly true. There are really three islands, or dwipaa in the south east and as many in the north west quarter of the old continent, corresponding exactly, or nearly so, to each other; and they have also the same names. The rest of the superstructure owes its origin to the fertile PAVRAmK OEOOBAPnr. and inventivp genius of the Hindun. The idea, however, is by no meanf a modern one; nor was it confined to India: for ancient writers in the west acknowledged two islands, called Cerne one in the east, and the other in the west: tlie latter, called also Gyrene was placed near the straits of Hercules \ and was said to consist equally of three islands. The eastern Gerne, it is true, was said to be near the eastern shores of Africa This mistaken notion arose, through the infonnation of the Hindus who will have it that the dwipa of Lnnkd really joins the shores of SanihOf Zeng or Africa. The Nubian geographer adopted this idea, as well as Arabiaii writers in general. In explaining the figure 10, Colonel Wilford quoted the following from the Ilari Vamsa: — "Viijnu tor the good of mankind, having assumed the shape of a boar, rescued the earth from the waters, and secured it on all sides. Upon it he made fl/era of solid gold: towards the east he placed the Udaya mountain, with others. He then went towards the south, and there framed beautiful mountains of gold and silver; these are the gold and silver peaks or islands of Lanka Malaya and Sumatra. In the west he made a mountain 100 ydjanas high, quite beautiful, with large and variegated peaks, abounding with gold; with golden caves, with trees beautiful and resplendent like the sun (that is to say, they were of gold: ) there are the Tri-Vedika or the three mountains, with seats for the three gods. There, in the west, is Varaha-dwipa: there Vai'dla, or the Boar, made 60,000 mountains, like Meru, of gold, and dreadful to behold. Among them is another Mem, from which flow a thousand streams. There are all sorts of Tirthas, or holy places. Tliis mountain, called Vardha, is 60 yojanas, long and high, or about 300 miles; and it is like VarAha himself. He made also Vaidurya {Scotland), Rajata (England), Kdnchana (Ireland), high and divine mountains. He then made the Gluikravdn, or ChakramAn, a very high mountain; (this is Pukara, or Iceland, like a ring, or quoit, as implied by the appellation of Ghakrd). Like a shell, and abounding with shells, with a thousand peaks, is Rojata, or the silver peak; hence it is called Sankha-parvata, or the mountain of shells. The trees there are all white: the juice of the Pdrijdta tree is like liquid gold. There is the Ohrttadhara river: its waters ar like clarified butter. Prabhu, or Visnu, made many rivers, called arahasarita, or ihe streams of the boar; and these are moat holy. Thus he made a mountain, the name of which is omitted, but it is obviously 6iceta, with a thousand peaks, abounding with jewels; the Tamra, or Vaidurya, peak of copper; and a mountain of gold, Kdnchana, according to rule. Thus in the north he made the APPENDIX IX. Saumyagiri {Sdma or Chandra), towering to the skies: the mountain of gold, Kineham, has a thousand peaks, with many places of worabip. Thus he made the Tristram, or mountain with three peaks, and the Pufkara mountain, with many rirera, prrxiucing everything good and desirable." The north quarter is again omitted, because, as my learned friends Inform me, the north pole is inaccessible, and by no means a place of delight. The word, north, mentioned in this legend, relates to the situation of Soma-giri, or the White Island, in the northern parts of the White Sea: an e.'cpreeaion very common in the Purdnat ■ every legend relating to the Whitt Island, and adjacent parts, generally beginning thus, KfirdiU-uttara-tirame, in the north of the White Sea, &c." MAHISMATI. In ancient India Mahismati was said to have been an important town and so its identification has taxed the ingenuity of many Sans- krit scholars and Indian antiquarians. The first European to study the Paurriik history and geography was Colonel Wilford. According to him, it was to be identified with Chauli Mahoilwara''* on the Narmada (Asiatic Hesearches Vol. IX ) General Cunningham, in his Ancient Geography of India (pp. drSS-ASQ) is inclined to identify it with.Mahesmatipura on the Upper Narbada. Mr. Pargiter (Introduction to his translation of the Mtlrkapdeya PurSpa, p. IX.) writes:— " The modern town of Mahesar, some fifty miles lower down the river, claims to be the ancient M&hismati, but docs not satisfy the allu- sions. M&hinmati was situated on an i.sl3nd in the river and the palace looked out on the rushing sti-eam (Raghu. V. vi. 43;. This description agrees only with MSndhfiU." There would have been little difficulty experienced by scholars and' antiquarians in identifying this place, had they turned their attention to the description of Milhismatl as given in the Matsya Purfipa, Chapter XLIIF. verses 26-36 (see the translation p -114). There it is stated iJiat KArtavlrya Arjuna " founded the city of Mahismati after conquering the Nlrga King, son of Karkotaka. That eily was laved by the waves of the * J)r. Fibs Edward Hall saja that ho " aaoortained on the spot, that the place la now invariably called Msheswar simply." (Wilson's trauslatloii oltho Vifim Purftna, Vol. n. ). nVUAVlK QEOQRAmY. ocean during Ote rains wherein the king 'fiayed in the waves, as it ebbed and flowed in the beach. • * • *' He alone, with bis thousand arms, swelled it (the river N8rin8d&) by putting the water of the sea into it and increased it, as it increases in the monsoon; and the ocean being thus agitated by his thousand arms became subdued by him, and he extended his sea power, so that the residents in Patdla (antipodes) became inoffensive and quiet." From the above description, there can be little doubt that the ancient Mahismatt was the modern town of Broach, where Aijuna built dockyards and by establishing his sea-power, was enabled to subdue Itffvana, the ruler of LankS and made his iuffuence felt in the F&tftla (antipodes) which some consider to be Australia. The ancient name of Broach is Bhrigu-kachchha. This may be explained by the legend mentioned in the same Pur&pa as Parana B&ma, the descendant of Bhrigu defeating Arjuna and capturing his dominions. He seems to have changed the name of M&hismati to Bhrigu-Kachchha to glorify his ancestry. HISA CHANDRA VIDYARNAVA. APPENDIX X. TUB DATE OP THB MAT8YA PORAljrA. The Sacrificial Sesaion. The Great War had come to an end and the militarism of India, too, came to a close with it. The legends say that out of the eigiitecn akauhinis or army corps, engaged in this internecine war, ton chieftains only survived— seven on one side and three on the other. The flower of Indian manhood perished in this war. Though the militarisni was crushed for the time being, and the Ksatriya lay prostrate at the feet of the Bruhmana, anotiier militarism, and that not of India, but of outsiders i.bahiiloharasj or foreigners, soon made its appearance. India lay open to them as an easy prey. Barbarians, like Abhiras and otiiers, overran the country, and the BrAhmanas who had expected, that with the downfall of Katriyadom, intellectual classes would come to the front, were disappointed, au;l the servile Stidras and the hated Mlecbchhas were in power on all sides; the intclleutual BrAhmurtas retired from the courts of the Ilajas and started a long sacrificial session in the holy places of India* After YudhiftUira had abdicated his throne, to which be had ascended through the sanguinary war, Parikit, the grandson of his brother, Arjuna, became king, lie lost his life at the bauds of the barbarian invaders of tlie N&ga race led by their chief, called Takaka, and the central power of the Pauravas at Uastinapuia really passed to those Taktka-Ied Niigas, and the kings of Delhi were merely nominal severeigns, as wore the Moghul em- perors after Shah Alam. Long before Parikit bad ascended the throne, Yudhitbira, in bis lifetime, hud tlie luoriificatiou to see ids famous brother, Arjuna, defeated by the outsiders, Abhiras; and to witness the delicately brought up ladies of the household of Kfisa taken away in captivity by these Abhiras. The weak sonof Pariksit, Janamejaya, tried to stem the tide of the Tuksaka invasion, whose totem 'was a snake. He killed many of them, but he had not the diplomacy or the wisdom to please the BrAhtnapas. He quarelled with the heredita)7 priest of his family, Vaiampayana, and favoured a stranger, in the person of Yajuar valkya— a person who posed as a reformer and said that he had got a revelation from the Sun, and who promulgated a new recension of the Yajur Veda called the VAjasanOyi Samiuta. Seeing JanamSjaya taking sides with this new reformer (YAjnavalkya;, VaiAumpAyana, with other BrAhmapas, left his court. But Janamejaya was uut allowed to live in peace. Whether TEE DATE OP TEE UATSTA PUBJLtJA. eii2 it was through the fresh inroads of the NAgas, helped by the intrigues of the Br&hma, or whether Janamejaya was disgusted with his kingdom, he, like his great grandfather, Yudhithira, abdicated his throne in favonr of his son, SatAnika, and went to the forest. It was in the reign of hia grandson, Adidsimakrisna, that BrAhmanas started the great sacrificial ('ongrpHS, which was moving about from one seat of pilgrimage to another. Three years of the session of this congress were passed at Puskara, near Ujjain. Two sessions of this congress were held at Naimisaranya, in Sitilpur district. It was at the fifth or sixth of this session, when the Rrahnianas had finished the labours of their deliberations, in the long drawn sacrifice, that they relaxed their starin and asked the bard, Sfita, to rehearse the stories of the past kings. It was then that the original Parana was recited which expanded into 18 Puranas, amongst which the Matsya Purdna is not the least. The original Puram. — The original Purina is one which exists in the Devaloka, and contains ten millions of stanzas, as mentioned in Cliapter III. A portion of it is revealed from time to time, as necessity arises. In other words, the real Pur&na, which would contain a full account of the cosmogony of the universe, and a history of all the rulers of the world, must be a very concisely written work to be finished within the scope of ten millions of stanzas. But we have not to deal with the history of the universe, but only of India and of Vaivasvata Manu; hence our Puranas are smaller in bulk. What is a Puram?— In the beginning, there was only one Pur&iia, which may be called the original Purana. It treated of five subjects, viz.: (i) Sarga, or Creation, or Evolution of the world, or Flux. (ii) Pratisarga, or Destruction, or Involution of the world, or Reflux. (iii) Vaiprfa, or Genealogy of Devas, patriarchs and kings. (iv) Manvantaras, or cosmic chronology, or history of Manus. (v) Vaipi&nucharita, or the chroliicles of dynasties of rulers. The ReveaJr of the Matsya Puram- — This Puriina was revealed by the Lord Vignu himself to Vaivaswata Manu. A great deluge was to destroy the whole creation, and the Lord wanted to save Manu for the future race. He assumed the form of a fish, and the story of the deluge— the original account of which is to be found in the latapatha BrShmana given below — is made the opening thesis of this Purana. In the beginning, they brought to Manu water for washing, as men are in the habit of bringing it to wash with the hands. As he was ihuB washing, a fish oame into his hands (which spake to him), * Preserve me; APPENDIX X I shall save thee.* Ifanii enquired) * From what wiIt4hou save? * (The fish replied) ' A flood shall sweep away all these creatures; from it will I rescue thee.* (Maim asked) ' How (shall) thy preservation be effected? * The fish said: 'So long as we are small, we are in great peril, for fish devours fish; thou ahalt preserve mo first in a jar. When 1 grow too large for the jar, then thou shalt dig a trench, and preserve mo in that When I grow too large for tlie trench, then thou shalt carry me away to the Ocean. I shall then bo beyond the reach of danger.' Straightway lie became a large fish; for lie waxes to the utmost. (He said): 'Nowin such and such a j'car, then the flood will come; thou shalt therefore, construct a ship, and resort to me; thou shalt embark in the ship when the flood rises, and I shall deliver thee from it.' Having thus preserved the fish, Manu carried him away to the sea. Then in the same year wliich the fish had enjoined, lie constructed a ship, and resorted to him. AVhen the flood rose, Manu embarked in the ship. The fish swam towards him. Ho fastened the cable of tlie sliip to the fish's horn. By this means he passed over this northern mountain. The fish said, * I liavo delivered thee; fasten the ship to a tree. But lest the water should cut thee off whilst thou art on tlic mountain, as much as the water sulisides, so much shalt thou descend after it,' Ho accordingly descended after it as much las it subsided) Wherefore also this, m., 'Mann's descent ' is Mlio name! of the northern mountain. Now the flood had swept away all these creatures; so ilanu alone was left here. Desir- ous of offspring, he lived worshipping and toiling in arduous religious rites. Among these lie also sacrified with tlie paVra offering. lie cast clarified butter, thickened milk, whey and curds, as an oblation into the waters. Thence in a year a woman was produced." The Chronological Periods. — The cliron(;logy of the Purfinas may be conveniently studied under iho following heads: — The period from Vaivasvata Afanu up to tlic Malifibliarata War. The period from the Mahbliarata War up totbo Inauguration of Mahapadma Nanda, i.e., 422 B. C. From Mahapadma Nanda up to the end of the Andlira dynasty, 836 years. The modern period, from the end of Andhra dynasty to the present age. dynasty, and, therefore, it may be safely inferred that thief Purupa, in its present form, could not have been composed after the Andlira dynasty. In this Purina, the express statement made is that it was recited TEE DATE OF THE MAT87A POEANA. by S&ta in Nairai9&ra9ya, in the reign of king Adhitfimakfina of Magadha, who waa contemporary of Divftkara. That was the original Pur&Qa. The present Punipa was composed much later. Very probably it was composed in the reign of king Yajnaarfrl of Andhra dynasty, in about 193 A. D. We quote from the introduction, p. Xlllof Mr. Pargiters valuable book. "The Dynasties of the Kali Age": — "There is an apparent indication that a compilation was begun in tlie latter part of the 2nd century in the Andhra king, YajnajSri's reign, for 5 JlSSof the Matsya (of which three appear to be independent, namely, b, c, and I) apeak of him as reigning in his ninth or tenth year." In chapter 273, verse 14, there is found the following reading of the text, instead of the ordinary reading found in printed books. In Mt. bceln, the line reads:— "nava varsapi Yajilarfrih hurute l&takarnikah," which means "Yajnarfrl is reigning for nine years." While the ordinary reading is " nava-vimrfati varani Yajnarfrih atakarni- kah," which means " Yajfiasiri reigned for 29 years." The Andhra kingdom fell about A. D. 236, and it may be said that the Matsya account brings the historical narrative down to about the middle of the third century A. D. and no further." yajharfrl's reign commenced in 184 A. D., according to Mr, V. Smith, and the first compilation of the dynastic account was made in 193 A. D., though it was carried up to the end of the Andhra Dynasty up to 236 A. D., or 43 years further. The Matsya makes no mention of the Guptas. As the clironology of the Matsya Parana does not go beyond the Andhra dynasty, so, in its present form, it cannot be posterior to the year 225 A. D., if that date be taken as tho termination of the Andhra, according to Jilr. V. Smith. It would be 432 A. D., according to the Matsya Parana. It is, therefore, one of the oldest, if not the oldest, of the Puranas. The Vayu, tho Visnu and other Puranas mention the Gupta and other dynasties, that came into existence after the Andhras, and so they, in their present form, are later than the Matsya. Albirtini » manuscript copy of the Matsya Pur&pa in his time, so it must havMsted then. The date of the recital. — All PurSnas (except the Vi§nu) are said to have been recited by Siita at the great sacrificial session, held by the priests and sages in the forest of Naimisa, during the reign of Adhisimakfisna of Magadha, who was a contemporary of Divkara and SSnajit. By cal- culating the date of the reign of SSnajit, from the figures given before, it would appear that he flouFished 277 years after the Great War. Therefore, this Purapa, in its original form, was recited on or about 1160 B. 0. According to the Visnu PurApa, it was in the reign of Parikit AVVEmiX X. that the Par&nas were recited, and the future kings are taken from that date. Regarding the Matsya PurAa, Professor IT. II. Wilson writes: — Matsya Parana. **That in which, for tho sake of promalgating the Vedas, Vishnu, in tho beginning of a Ealpa, related to Manu the story of Narasimha and tho events of seven Kalpas; that, O sages, know to bo tho Matsya Purftna, containing twenty thousand stanzas.*' * Wo might, it is to be supposed, admit tho description which tho Matsya gives of itself to be correct; and yet, as regards the number of verses, there reonis to be a misstatoinont. Three very good oopios'-'ono in my possession, one in the Company's library, and one in the Radcliffe library— oonenr in all respects, and in containing more than botwoen four- teen and fifteen thousand stanzas. In this caso.the BhAgavata is nearer the truth, when it assigns to it fourteen thousand. The first subject (in the PnrAna) is tho creation, which is that of BrahmA and he patriarchs. Some of the details are the usual ones; others are peculiar, especially those relating to the Pitfis or progonitors. The repal dynasties are next described; and then follow chapters on tho duties of different orders. It is in relating those of tho hou.seholdor, in which the duty of making gifts to Br.'ilimanas is eomprehended, that we have tho Specification of tho extent and suljjects of the PurAnas. It is meritorious to have copies made of them, and to give these away on partieular occasions. Thus, it is said, of tho Matsya: " Whoever gives it away at either equinox,.along with a gol<len fish and a milch cow, givos away tho whole earth; " th.at is, lie reaps a like reward, in his next migration. Special duties of the householder —Vratas or occasional acts of piety— are then desc '>ed at considerable length, with logondary iilustratlon.s. The account of the universe is given in the usual strain. 4'aiva legends ensue: as the destruction of Tripur tho war of the gods with Taraka and the Dnityas, and tho consequent birth of Kfirttikoya, with tho various cireurastanecs of Vina 's birth and marriage, the burjiing of Kfimadeva. and othoP events involved in that narr.'itive; the destruction of tho.\snras Maya and Andhaka; tho origin of the Mat-riis, and the like; interspersed with tho Vaisnavii legends of the Avat&ras. Some M&bAtmyas are also intrrxluced; one of which, the Nannadu Mdhutmya, contains some interesting particulars. There are v.irb»u« cha]>tcr« on law and morals, and one which furnishes directions for building bouses and making imagos. We then have an account of the kings of future periods; and tiio Pur Aria concludes with a chapter on gifts. miscellaneous compilation, but including, in irs contents the elements of a gcniiiiio Piirftna. At the same time, it is of too mixed a <'h.aracter to be considerod as a genuine work of the Paurftik class; and, upon examining it carefully, it may bo sospoctod that it is indebted to various works, not only for its matter, but for its wor4«. *1 Although a baiva work, it is not exclusively ho; and it has; 'h 'notarial absur- dities as tho Kfirma and Linga, It is a composition of considorablo Interest; but, if it has extracted its materials from the Padma,— which it also quotes on ono occasion, tho specification of the Upapnrfinas,-'it is subsequent to that work, and, therefore, not very ancient. But modern scholars consider this Purfina as otic of the oldest, ia the Padma PurAna seems to have borrowed from the Matsya and not the reverse. Sriba Chandra Vidyarnava. •-a nn. ll. filSfi.

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पिछलाअध्याय 126 अगलाअध्याय 128

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शास्त्रीय प्रामाणिकता एवं पारदर्शकताSources & Interpretation

स्रोत, संस्करण एवं व्याख्या वर्गीकरण

धर्म ग्रंथ पर मूल शास्त्र, पारंपरिक भाष्य और आधुनिक व्याख्या को पूर्णतः पृथक रखा जाता है ताकि पाठक को किसी भी व्याख्या के शास्त्र होने का भ्रम न हो।

सामग्री वर्गीकरण संकेत (Epistemic Content Labels)

६ स्तरिय प्रमाण व्यवस्था

मूल पाठOriginal text

अपौरुषेय / प्रामाणिक शास्त्र (Primary Canonical Scripture)

मूल संस्कृत, प्राकृत अथवा अवधी श्लोक/मंत्र। यह सर्वोच्च प्रमाण (प्रस्थान) है। इस पाठ में किसी भी आधुनिक व्याख्याकार का हस्तक्षेप नहीं है।

शाब्दिक अनुवादLiteral translation

पदार्थ व अन्वय (Direct Grammatical & Word-for-Word Meaning)

व्याकरणसम्मत प्रत्यक्ष शब्दार्थ (अन्वय)। बिना किसी दार्शनिक संप्रदाय के पूर्वाग्रह के, संस्कृत शब्दों का सटीक भाषांतर।

पारंपरिक भाष्यTraditional commentary

आचार्य परंपरा व टीका (Classical Lineage Commentary)

प्राचीन आचार्य परंपरा (यथा शंकराचार्य, रामानुजाचार्य, मध्वाचार्य, श्रीधर स्वामी) द्वारा विरचित शास्त्रीय भाष्य व टीकाएं।

सरल व्याख्याSimple explanation

भावार्थ व सुबोध प्रबोधन (Accessible Pedagogical Exposition)

आधुनिक जिज्ञासुओं के लिए सरल भाषा में भावार्थ। यह मूल मंत्र नहीं, बल्कि पाठ को सुगम बनाने हेतु संपादकीय व्याख्या है।

आधुनिक चिंतनModern reflection

समसामयिक विमर्श व अनुप्रयोग (Contemporary Application & Analysis)

दार्शनिक, मनोवैज्ञानिक व वैज्ञानिक समरूपताओं पर आधुनिक चिंतन। यह मूल शास्त्र का अंग नहीं है और इसे शास्त्रोक्त सिद्धांत के रूप में नहीं देखा जाना चाहिए।

शोध टिप्पणीResearch note

पांडुलिपि एवं ऐतिहासिक शोध (Critical Apparatus & Manuscript Research)

पांडुलिपि विविधताएं, पाठ-भेद (variant readings), छंद रचना, और ऐतिहासिक व तुलनात्मक भाषावैज्ञानिक शोध। यह शास्त्र का मूल संदेश बदलने हेतु नहीं, बल्कि पाठ की प्रामाणिकता परखने के लिए है।

पहचानकर्ता · Identifier:

Matsya Purana — Chapter 127

मत्स्यपुराण

संस्कृत संस्करण · Sanskrit Edition:

Imported text; printed edition not recorded

Digitised text taken from the archive linked below. It has not been collated against a printed edition by this site.

प्रकाशक अथवा पुरालेखागार · Archive:

Open Sanskrit text archives (see the source link)

डिजिटल पुरालेख देखें

गणना पद्धति टिप्पणी · Numbering System:

Numbering follows the imported source and may differ from other editions.

पहचानकर्ता:Matsya Purana — Chapter 127

संस्कृत संस्करण:Imported text; printed edition not recorded

Digitised text taken from the archive linked below. It has not been collated against a printed edition by this site.

पुरालेखागार / स्रोत:Open Sanskrit text archives (see the source link)

गणना पद्धति:

Numbering follows the imported source and may differ from other editions.