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The U pabrmhana and the Rgreda Interpretation
In the Taittiriya Aranyaka (11. 9), the Itihāsa and the Purana along with the Gathā Nārāśaṁsil are described as oblations to the gods, “ahutayah devānām abhavan'. The Brhadaranyaka Upanişad (II. 4. 11) regards the Itināsa and the Purana as the breathings forth of the Great Being, 'mahataḥ bhūtasya niņsvasitam' and the Cchāndogya Upanişad (VII. 1. 2) mentions the Itihāsa and the Purāņa as a literature being studied and regards the same as the fifth Veda, 'pañcamah vedah'. I think that this is enough evidence to indicate the exalted position that the Itihasa and the Purāņa had gained in the early Vedic times, since the two are described as the fifth Veda. Later literary tradition too has been equally significant and continuous in according to this literature the same exalted place for indeed, the Mahābhārata and the Puranas do become the Vedas for the masses. I would not like to say anything here about the glorious role that the Itibāsa and the Puräņa played in preserving, popularising and revolutionising Hinduism, for it is common knowledge,
The Itibāsa dealt with historical facts while the Purānas apparently dealt with geological and cosmological knowledge, to judge from the view available in the Atharvaveda about a ‘Purāņavit'. The Atharvaveda observes in this context
‘yeta asit bhümih purvā yamaddha taya id viduh / yo vai tām vidyat nämataḥ sa manyeta purāņavit l' (X1. 8.7)
The Itihäsa from its very clear etymological meaning and from the fact that it is always grouped with the Purana on the one hand and with the Gātha Nārašamsih on the other, appears to have been primarily knowledge of historical events and persons. That the luibāsa and the Purana formed - since they are always separately mentioned - a distinct tradition from that of the Sambitäs, the religious literature and the two were prominently secular in inspiration and character, is clear from all these references, is a view widely held but which I am not inclined to accept in its entirety. To me, the close association of the two traditions is of greater significance, These traditions, even for the sake of convenience are described as religious and sccular ones, did have even in those early times a common meeting ground and this meeting ground is the different Akhyünas that are to be met with in the Samhitas. These Akhyānas in the main refer to interest. ing and significant episodes in the lives of eminent sages and courageous heroes of the times of the Vedic poets as well as of the earlier periods. Being of a secular and historical nature, their proper place as I see, is in the Itihasa and the Purana and it is interesting to see some of the portions of these Äkhyānas have been preserved as narrated by the hieratic, one might say even aristocratic poets of the Rgveda. Some of these Äkhyānas are seen appearing in the Brahmaņa literature as well. In this manner we
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