FAQs: Addressing contradiction in Puran and Itihasa

Discussion in 'Puranas' started by Speechless world, Dec 9, 2015.

  1. Speechless world

    Speechless world New Member

    FAQs: Addressing contradiction in Puran and Itihasa
    Q. 1) Why particular stories appearing in different scriptures contradicts sometimes or many times?
    Ans: The scriptures are collection of stories from different times of present, past and future (Kalpas / Mahayuga / Yugas), personalities we discuss / study of current Yugas were also characters of past times / Kalpas / Yugas. There were many similar personalities of present Yugas / Kalpas have existed in past times this is due to Kalpa / Yuga Bhed (Difference in times). Therefore diversion in stories occurs due to Kalpa bhed / Yuga bhed.
    Q. 2) Why some stories appearing in same scripture contradicts?
    Ans: Many times we would find some ancient Rishis, Great personalities reciting / narrating story from Puranas which is of some other Yuga, Puranas are basically based on various stories which happened in ancient Kalpas and Yugas hence the difference is observed.
    Q. 3) What is Kalpa and Yugas?
    Ans: Kalpa is set of fourteen Manuvantaram (from the perspective of Bhulokam / Earth). Each Manuvantaram consist of many yugas (71) - equal to a Mahayuga, A Yuga is composition of Satyuga, Treta Yuga, Dwapara Yuga and Kali Yuga.
    Q. 4). What is Kalpa or Yuga Bhed and explain the same?
    Ans: The stories appearing in each Kalpa or Yuga may differ from each other hence appears as contradiction to the observer. Each story may be different; the Lord Rama of some midst Yuga or Kalpa would have performed certain austerities in different way than the Lord Rama of present Kalpa or Yuga.
    Goswami Tulsidas has used different stories of Lord Rama to display his charitra / character and he borrowed a lot many events which appears from Adhyatma Ramayana. The Adhyatma Ramayana is part of Brahmanada Purana. The Ramayana is explained by Lord Shiva to Parvati and Ramayana of Valmiki starts with Samvad between Narada and Valmiki.
    This is just an example to resort the contradiction which appears between Brahmanad Purana and Valmiki Ramayan. However, if we want to reconcile the differences then one need to read Puranas separately than Itihasa.
    Itihasas are linear event of current yuga but that is not the case when we compare with Mahayuga / Manuvantaram or Kalpa.
    Q. 5) Can we refer or cite that Kalpas / Yuga in scriptures that cycle happen?
    Ans: Shree Krsna explains in Gita about Kalpa in following manner in brief:
    Ch 9, Shlok 7: O son Kunti, all the beings go back at the end of a cycle to My Prakrti. I project them forth again at the beginning of a cycle.
    [सर्वभूतानि कौन्तेय प्रकृतिं यान्ति मामिकाम्। कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम्।।9.7।।]
    Ch.9, Shlok 8: Keeping My own prakrti under control, I project forth again and again the whole of this multitude of beings which are powerless owing to the influence of (their own) nature.
    [प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः। भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात्।।9.8।।]
    Q. 6) Any prominent personality which appeared twice and narrated in any Puranas mentioning difference of Yuga / Kalpa as reason?
    Ans: Yes, the story of Daksha, the toe born Daksha is different from Daksha who was born from Prachetas, both of Daksha are called Prajapatis. The story appears in Brahmanada Purana, which exclusive.
    Brahmanda Purana > “The sages interrupted Romaharshana. They said, "Sage, we are completely confused. We have heard that Daksha was born from Brahma's toe. And yet you have told us that Daksha was the son of the Prachetas. How is this possible?"
    Romaharshana replied, "There is no reason for bewilderment. Many Dakshas have been born to rule over the world. One was born from Brahma's toe, yet another was the son of the Prachetas”
    Q. 7) What to do for avoiding this confusion of Kalpa Bhed or Yuga Bhed?
    Ans: The answer is very difficult because it can only be resolved under some right guru or by reading and reading. However, the best way to read stories as a moral, and the moral they want to communicate, and remain on objectivity of the scripture.
    If further anyone wants to resolve the confusion he / she can drill self more in reading all different puranas and itihasa for better clarity.

    A citation from Mabhabharat Santi Parva which explains the creation in every Kalpa:
    “I create (myself) repeatedly. From Aniruddha springs Brahman. The latter takes birth from Aniruddha's navel. From Brahman spring all creatures mobile and immobile. Know that Creation springs in this way repeatedly at the beginning of every Kalpa. Creation and destruction succeed each other even as sunrise and sunset in this world.
    Then, again, as Time, endued with immeasurable energy, forcibly brings back the Sun after his disappearance, after the same manner I shall, assuming the form of boar and putting forth my strength, bring back the Earth with her belt of seas to her own position for the good of all creatures when she becomes submerged in water.
    I shall then slay the son of Diti, named Hiranyaksha, filled with pride of strength. Assuming the form then of a Man-lion (Narsingha), I shall, for benefiting the deities, slay Hiranyakasipu the son of Diti, who will be a great destroyer of sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty son of the name of Vali. That great Asura will be unslayable in the whole universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra from the sovereignty of the universe. When after routing the Lord of Sachi, that Asura will take unto himself the sovereignty of the three worlds,
    I shall take birth in Aditi's womb, by Kasyapa, as the twelfth Aditya. I shall (taking the sovereignty of the three worlds Vali) restore it to Indra of immeasurable splendour, and replace the deities, O Narada, in their respective stations. As regards Vali, that foremost of Danavas, who is to be unslayable by all the deities, I shall cause him to dwell in the nether regions.
    In the Treta age I shall take birth as Rama in the race of Bhrigu, and exterminate the Kshatriyas who will become proud of their strength and possessions. Towards the close of Treta and the beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in Iskshaku's royal line. At that time, the two Rishis viz., the two sons of Prajapati, called by the names of Ekata and Dwita, will in consequence of the injury done by them unto their brother Trita, have to take birth as apes, losing the beauty of the human form. Those apes that shall take birth in the race of Ekata and Dwita, shall become endued with great strength and mighty energy and will equal Sakra himself in prowess. All those apes,
    O regenerate one, will become my allies for accomplishing the business of the deities. I shall then slay the terrible lord of the Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that throne of all the worlds, together with all his children and followers. Towards the close of the Dwapara and beginning of the Kali ages, I shall again appear in the world taking birth in the city of Mathura for the purpose of slaying Kansa.”

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