Shiva Purana


The Shiva Puranam is one of the eighteen major Purana genre of Sanskrit texts in Hinduism, and part of the Shaivism literature corpus. It primarily centers around the Hindu god Shiva and goddess Parvati, but references and reveres all gods.
The Shiva Puranam asserts that it once consisted of 100,000 verses set out in twelve samhitas. It was written by Romaharshana, a disciple of Vyasa belonging to Suta class. The surviving manuscripts exist in many different versions and content, with one major version with seven books, another with six books, while the third version traced to the medieval Bengal region of the Indian subcontinent with no books but two large sections called Purva-khanda and Uttara-khanda. The two versions that include books, title some of the books same and others differently. The Shiva Purana, like other Puranas in Hindu literature, was likely a living text, which was routinely edited, recast and revised over a long period of time. The oldest manuscript of surviving texts was likely composed, estimates Klaus Klostermaier, around 4th to 2nd century BCE. Some chapters of currently surviving Shiva Purana manuscripts were likely composed after the 1st century CE.
The Shiva Purana contains chapters with cosmology, mythology, relationship between gods, ethics, Yoga, Tirtha sites, bhakti, rivers and geography, and other topics. The text is an important source of historic information on different types and theology behind Shaivism in early 1st-millennium BCE. The oldest surviving chapters of the Shiva Purana have significant Advaita Vedanta philosophy, which is mixed in with theistic elements of bhakti.

Date

Scholars such as Klostermaier as well as Hazra estimate that the oldest chapters in the surviving manuscript were likely composed around the 2nd to 1st centuries BCE, which has not stood the test of carbon dating technology hence on that part we must rely on the text itself which tells when it was composed. Certain books and chapters in currently surviving Shiva Purana manuscripts were likely composed later, some after the 3rd century CE. The Shiva Purana, like other Puranas in Hindu literature, were routinely edited, recast and revised over the centuries.
Hazra states that the Bombay manuscript published in the 19th-century is rarer, and likely the older than other versions published from eastern and southern India.

Different manuscripts

According to a passage found in the first chapters of and of these recensions the original Shiva Purana comprised twelve s, which included five lost s: , ,, and . The number of verses in these sections were as follows:
  1. Vidyeshvara Samhita - 10,000
  2. Rudra Samhita - 8,000
  3. Vainayaka Samhita - 8,000
  4. Uma Samhita - 8,000
  5. Matri Samhita - 8,000
  6. Rudraikadasha Samhita - 13,000
  7. Kailasa Samhita - 6,000
  8. Shatarudra Samhita - 3,000
  9. Sahasrakotirudra Samhita - 11,000
  10. Kotirudra Samhita - 9,000
  11. Vayaviya Samhita - 4,000
  12. Dharma Samhita - 12,000
Several other s are also ascribed to the. These are the, the, the, the and the.
Haraprasad Shastri mentioned in the Notices of Sanskrit MSS IV, pp. 220–3, Nos, 298–299 about another manuscript of the, which is divided into two khandas, the and the. The consists 3270 s in 51 chapters written in Nagari script and the has 45 chapters written in Oriya script. It was preserved in Mahimprakash Brahmachari Matha in Puri. The of this manuscript is the same as the of the Vangavasi Press edition.
expresses Shiva, it includes within it Brahma, Vishnu, Rudra, and Shiva, there is Purusha in everything, nothing is smaller nor bigger than Shiva-atman.

Contents

The Vidyeśvara Saṁhitā, also called Vighnesa Samhita or Vidyasara Samhita, appears in both editions, is free of mythology found in some other Samhitas, and is dedicated to describing the greatness and the bhakti of Shiva, particularly through the icon of linga. This section is also notable for mentioning both Shaiva Agamas and Tantric texts, but frequently quoting from the Vedas and asserting that the text is the essence of the Vedic teaching and the Vedanta. The chapters of this shared Samhita in different versions of the Shiva Purana includes a description of India's geography and rivers from north and south India so often and evenly that Hazra states it is difficult to gauge if this part was composed in north or south India.
The Jnanasamhita in one manuscript shares content with Rudrasamhita of the other manuscript, presents cosmology and mythology, and is notable for its discussion of saguna andnirguna Shiva.
The text discusses goddesses and gods, dedicates parts of chapters praising Vishnu and Brahma, as well as those related to avatars such as Krishna. It asserts that one must begin with karma-yajna, thereon step by step with tapo-yajna, then self-study, then regular meditation, ultimately to jnana-yajna and yoga to achieve sayujya with Shiva within. The text emphasizes bhakti and yoga, rather than bookish learning of the Vedas.
The Shiva Purana dedicates chapters to Shaiva-Advaita philosophy, like Linga Purana and other Shaivism-related Puranas, advocating it as a system for salvation. The text also presents the Brahman as satcitananda theme, with masculine and feminine Shiva-Shakti as a unity, and perception of plurality-discrimination as a form of nescience. Love-driven devotional, asserts the text, leads to knowledge, and such love combined with knowledge leads to attracting saintly people and guru, and with them one attains liberation, states Shiva Purana. These ideas, states Klaus Klostermaier, are similar to those found in Devi-related Puranas and Shakti literature.
Several recensions of this text exist. The Bombay 1884 manuscript recension published by the Vangavasi Press, Calcutta in 1896 consists of five s :
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