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Chapter I: An Introduction of the 笔耻谤腻峁嘺蝉

The 笔耻谤腻峁嘺蝉 are the most complete and authoritative exposition of Vedic knowledge. To know about our Indian culture, it is important to know about 笔耻谤腻峁嘺. In fact, 笔耻谤腻峁嘺 is the bearer and carrier of culture. Almost all the rules of today鈥荣 society are influenced by the 笔耻谤腻峁嘺. Actually the 笔耻谤腻峁嘺 is a collection of important narrative scriptures of the ancient Hindu, Buddhist and Jains. The 笔耻谤腻峁嘺 discuss the history of the universe from creation to cataclysm, the genealogy of kings, warriors, sages and sub-gods, and Hindu cosmology, philosophy and geography. In the 笔耻谤腻峁嘺蝉, a particular deity is usually predominant and shows the predominance of religious and philosophical thought. These texts are mainly in the form of anecdotes, which relate to more than one person. According to many scholars, the author of the 惭补丑腻产丑腻谤补迟补, Vy膩sdeva is the complier of the 笔耻谤腻峁嘺蝉. The most of ancient texts of the 笔耻谤腻峁嘺蝉 are connected with the contemporary Gupta Empire. Most of its elements relate to this period and its later centuries, according to historical or other sources. The 笔耻谤腻峁嘺蝉 were written in different parts of India. Some general ideas are noticed in the overall text of the 笔耻谤腻峁嘺蝉. But it is difficult to explore the effect of one 笔耻谤腻峁嘺蝉 on another. So these are generally considered to be contemporary.

The composition date of the written text is not the actual composition date of the 笔耻谤腻峁嘺, because it can be said without a doubt that these stories have been spread orally for over a millennium. And later their shape and form were seen to change from the middle ages to the modern age.

Research on 笔耻谤腻峁嘺 began when the All India Kashiraj Trust was formed under the patronage and supervision of Bibhuti Narayan Singh, Maharaj of Kashi. From this organization a critical edition of the 笔耻谤腻峁嘺蝉 and a magazine called 鈥湵食馨�腻峁嘺m鈥� had been published.

An ancient reference to the 笔耻谤腻峁嘺蝉 is found in the Ch膩ndogya 鲍辫补苍颈峁�a诲, written in 500 BC (7/1/2). The B峁沨ad膩ra峁噛aka 鲍辫补苍颈峁�a诲 calls the 笔耻谤腻峁嘺 as the 鈥�笔补帽肠补尘补 Veda鈥� (2/4/10, 4/1/2, 4/5/11). The Atharvaveda also mentions the word (11/7/14). 4

笔耻谤腻峁嘺蝉 are not just religious texts. Apart from the deities and religious texts. 笔耻谤腻峁嘺蝉, various philosophical thoughts have been described. Also a lot of information about the history, geography, economy and polities of ancient India is available from the 笔耻谤腻峁嘺蝉. The ancient Indian social system and its customs are also a unique subject of the 笔耻谤腻峁嘺蝉. Some of the 笔耻谤腻峁嘺蝉 contain descriptions of astrology, medicine, martial arts and weapons. Indian as well as foreign literature is also influenced by 笔耻谤腻峁嘺. K膩lid膩s鈥檚 鈥�础产丑颈箩帽腻苍补-艣膩kuntalam鈥� is influenced by the subject of the Padma-笔耻谤腻峁嘺 of the 鈥淩aghuva峁兣沘m鈥� is written on the subject of the Brahma辫耻谤腻na, K膩lik膩 笔耻谤腻峁嘺, 艢iva 笔耻谤腻峁嘺 and Skanda 笔耻谤腻峁嘺. The influence of 笔耻谤腻峁嘺蝉 can be seen in the books of Khemi艣var鈥荣 鈥淐andakau艣ika鈥� and Joydeva鈥荣 鈥淕墨tagovindam鈥�. The 笔耻谤腻峁嘺蝉 are the significant creation of the Sanskrit literature. The contribution and influence of 笔耻谤腻峁嘺蝉 at every level of Indian society is undeniable. Directly or indirectly we depend on the 笔耻谤腻峁嘺蝉.

In this work I have choose the Matsya 笔耻谤腻峁嘺 and tried to specify what historical elements are in that 笔耻谤腻峁嘺. I have been divided the work into seven chapters to make it beautiful and easy. The chapters deal with the basic details of the 笔耻谤腻峁嘺蝉, the relationship between the 笔耻谤腻峁嘺蝉 and the history, what is the historical element and its features, and the description of the historical elements of the Matsya 笔耻谤腻峁嘺.

The Veda is the main source of Indian culture as it reflects every time and everywhere in the Indian Culture entirely. The Veda helps us to choose the right way that should be done or should not be done. The Veda is auspicious which blesses us in all the step of our life. The Vedic thoughts are reflected in the 笔耻谤腻峁嘺蝉. We don鈥榯 realize the meaning of the 艢谤耻迟颈 without the 笔耻谤腻峁嘺蝉. No one is considered as a learned without leaning the 笔耻谤腻峁嘺蝉 as no one knows the Sanskrit language without learning the 痴补颈测腻办补谤补峁嘺-碍补耻尘耻诲墨.

The important thing is to know the etymology of word 笔耻谤腻峁嘺鈥斺��parati argre gacchat墨ti 辫耻谤腻 |鈥�. The word 笔耻谤腻峁嘺 is formed by the word 鈥�Pura鈥�. 笔腻峁噄苍颈, 驰腻蝉办补 even 笔耻谤腻峁嘺 itself have represented the etymology of word 鈥湵食馨�腻峁嘺鈥�. 笔腻峁噄苍颈 described 笔耻谤腻峁嘺 as 鈥�po bhavam鈥� that means what happened in ancient period. The word 笔耻谤腻峁嘺 is issued by the law of 笔腻峁噄苍颈 named 鈥�蝉腻测补峁僣颈谤补峁僷谤补丑苍别辫谤补迟辞'vyaryabhya峁ａ弓yu峁� yulau tu峁� ca .鈥�

According to 惭补丑补谤峁�i Yaska the 笔耻谤腻峁嘺 means 鈥�辫耻谤腻 苍补惫补峁� bhavati 鈥�(nirukta 3 /9 /34 )鈥�. On the other side the etymology of 笔耻谤腻峁嘺 is 鈥�辫耻谤腻 +苍墨 +岣峚 鈥�. As per the 痴腻测耻 笔耻谤腻峁嘺 the meaning of 笔耻谤腻峁嘺 is 鈥�辫耻谤腻 anati 鈥� which lived in the ancient period1. According to the Padma 笔耻谤腻峁嘺 the meaning of word 笔耻谤腻峁嘺 is 鈥�辫耻谤腻 辫补谤补尘辫补谤腻峁� 惫补峁ａ弓颈 辫耻谤腻峁嘺峁� tena tata , sm峁泃am |鈥�^. Brahm膩峁囜笉a 笔耻谤腻峁嘺 describes the meaning of world 笔耻谤腻峁嘺 as 鈥�辫耻谤腻 etat abh奴t |鈥� According to the Matsya 笔耻谤腻峁嘺 the word 笔耻谤腻峁嘺 means 鈥�辫耻谤腻峁嘺sya kalpasya 辫耻谤腻峁嚹乶i vidurvudh膩 |鈥� 贬补濒腻测耻诲丑补 has described 笔耻谤腻峁嘺 as 鈥�辫耻谤腻 p奴rvasminak膩le 产丑补惫补岣� |鈥� In Sanskrit literature 笔耻谤腻峁嘺 means ancient. 笔耻谤腻峁嘺 or Pur膩varta is a history after Vedic period.

The 笔耻谤腻峁嘺 describes itself as ancient. From the Vedic Period the scholars have mentioned the 笔耻谤腻峁嘺 in their treatises. Even Veda, itself has indicated the description of 笔耻谤腻峁嘺.

There are two models of 笔耻谤腻峁嘺鈥搊ne is a subject of many ancient studies and the other as a literature. To get the ancient depiction of the 笔耻谤腻峁嘺 we must search the many Vedic literature, like Br膩hmana, 厂补峁僪颈迟腻, 鲍辫补苍颈峁�a诲 etc. we get many usages of word 笔耻谤腻峁嘺 in the many mantras of 峁欢惫别诲补. The word 鈥湵食馨�腻峁嘺鈥� is mentioned as a meaning of ancient in the 峁歡-mantra 3/58/6, 10/130/6 and the other side 笔耻谤腻峁嘺 is used as an adjective form of word 鈥�骋腻迟丑腻鈥�.

In the Atharvaveda the word 鈥湵食馨�腻峁嘺鈥� is mentioned with the word 鈥淣膩r膩sangs墨鈥�, 鈥湷夷宄俪竽邂�� and 鈥�滨迟颈丑腻蝉补鈥浓赌�

sa v峁沨at墨峁� di艣amanu峁�yacalat || 10 || 
tamitih膩sa艣ca 辫耻谤腻峁嘺峁� ca g膩th膩艣ca
苍腻r膩艣as墨艣c膩nuvyacalan || 11 ||
itih膩sasya ca sa vai 辫耻谤腻峁嘺sya ca g膩th膩苍腻峁� ca |
苍腻ra艣a峁僺墨苍腻峁� ca 辫谤颈测补峁� 诲丑腻尘补 bhavati , ya eva峁� veda || 12 |
鈥�atharva , 25 , 1 , 6

The Atharvaveda says that the 笔耻谤腻峁嘺 origin with other Vedas鈥�

峁沜补岣� 蝉腻尘腻苍颈 肠丑补苍诲腻峁僺颈 辫耻谤腻峁嘺峁� yaju峁Ｄ� saha |
ucchi峁ａ弓膩jjaj帽ire sarve divi dev膩 divi艣rit膩岣� || 6
鈥�atharvaveda 22 /3 /4

The antiquity of 笔耻谤腻峁嘺 is also proved by the 叠谤腻丑尘补峁嘺 literature. There are many usages of word 笔耻谤腻峁嘺 in the 艢补迟补辫补迟丑补 and Gopatha 叠谤腻丑尘补峁嘺:

鈥�evamime sarveved膩 苍颈谤尘颈迟腻岣� 蝉补办补濒辫腻岣� 蝉补谤补丑补蝉测腻岣� sabr膩hma峁嚹佱弗 sopani峁�atk膩岣� setih膩s膩岣� s膩nv膩khy膩t膩岣� sa辫耻谤腻峁嚹佱弗 触鈥�

膧ranyaka & 鲍辫补苍颈峁�a诲 are the last part of 叠谤腻丑尘补峁嘺. We also get the usages of 笔耻谤腻峁嘺 in the 膧ranyaka and 鲍辫补苍颈峁�a诲a鈥�

鈥�产谤补丑尘补测补箩帽补 辫谤补办补谤补峁噀-yad br膩hma峁嚹伈阅玹ih膩s膩n 辫耻谤腻峁嘺ni kalp膩na g膩th膩 苍腻r膩艣a峁僺墨 ....鈥�

鈥�峁沢惫别诲补峁� bhagabo Sdhyemi 测补箩耻谤惫别诲补峁� s膩mavedam膩tharv膩峁嘺峁� caturthamitih膩sa辫耻谤腻峁嘺峁� 辫补帽肠补尘补峁� vedam | 鈥�

Not only 叠谤腻丑尘补峁嘺, 膧ranyaka and 鲍辫补苍颈峁�a诲 but also the 厂奴迟谤补grantha prove the presence of 笔耻谤腻峁嘺. By study the 笔耻谤腻峁嘺蝉 what kind of and how much virtue we can earn, all this knowledge is written in the 厂奴迟谤补-grantha. There are many descriptions about reading 笔耻谤腻峁嘺 in the mantra (3/23/34) of 膧pastambadharmas奴tra. The 惭补丑腻产丑腻谤补迟补 also accepts the 笔耻谤腻峁嘺蝉.

The application of 笔耻谤腻峁嘺 is excess in the 腻诲颈 and 补苍耻艣腻蝉补苍补 part of the 惭补丑腻产丑腻谤补迟补.鈥�

辫耻谤腻峁嘺峁� m膩nave 诲丑补谤尘补岣� s膩峁単oveda艣cikatsitam |
膩j帽膩siddh膩ni catv膩ri , na hantavy膩ni hetubhi岣� || 
鈥�补苍耻艣腻蝉补苍补parva |

p奴r膩峁噀 ho 诲颈惫测腻 腻诲颈va峁兣浤伵沜a dh墨mat膩m |
kathyante ye 辫耻谤腻sm膩bhi岣� 艣rutap奴rv膩岣� pitustava ||
鈥�腻诲颈parva (5 /2 )

There are plenty of example of 痴颈峁ａ箛耻 笔耻谤腻峁嘺 and 痴腻测耻 笔耻谤腻峁嘺 in the 惭补丑腻产丑腻谤补迟补.

Like the 惭补丑腻产丑腻谤补迟补 appliance of 笔耻谤腻峁嘺 is very clear in the 搁腻尘腻测补峁嘺 also.

ityuktv膩 turaha岣� s奴to r膩j膩namidamabrav墨t |
艣r奴yat膩峁� yat 辫耻谤腻惫峁泃迟补峁� 辫耻谤腻峁噀峁�u yath膩艣rutam ||
鈥�b膩lak膩峁囜笉a |

There are also many usages of 笔耻谤腻峁嘺 in the 鈥�蝉尘峁泃颈驳谤补苍迟丑补 鈥�.

According to the 鈥�测腻箩帽补惫补濒办测补-蝉尘峁泃颈-艣腻蝉迟谤补鈥浓赌�

鈥�迟补迟谤腻峁ａ弓补艣墨迟颈鈥�s膩hasr膩 munayo g峁沨amedhina岣� |
punar膩vartino b墨jabh奴t膩 dharma -pravartak膩岣� |触鈥�

The Sanskrit grammar also described about the 笔耻谤腻峁嘺.

According to the 惭补丑腻产丑腻峁�y补鈥�

鈥�v膩kov膩kyamitih膩sa岣� 辫耻谤腻峁嘺峁�
vaidyakamityet膩vaccha峁�dasya prayogavi峁�aya岣� | 鈥�

Kautilya, the great politician in the ancient period also adopted the subject of 笔耻谤腻峁嘺 for his ageless composition, the 鈥�Artha艣腻蝉迟谤补鈥�.

That is why we can see the use of 笔耻谤腻峁嘺 in the 鈥淎rtha艣腻蝉迟谤补鈥浓赌�

鈥�mukhairavag峁沨墨ta峁� v膩 谤腻箩腻苍补峁� tat priy膩艣rita岣� |
iti惫峁泃迟补辫耻谤腻峁嚹乥hy膩峁� vodhayedartha艣腻蝉迟谤补vin || 鈥�

There are also mentioned the word 鈥湵食馨�腻峁嘺鈥� in the Gautamdharmas奴tra, and Vy膩sa蝉尘峁泃颈鈥�

鈥�sa eva bahu艣ruto bhavati loka -veda -ved膩峁単avit v膩kov膩kyetih膩sa辫耻谤腻峁嘺ku艣ala | 鈥�10

The philosopher 艢ankar膩c膩rya has indicated the 笔耻谤腻峁嘺 and its theory in the many places of his S膩r墨rakabh膩峁�ya.

He has used the word Sm峁泃i in the place of word 笔耻谤腻峁嘺.

鈥�辫耻谤腻峁噀 c膩t墨t膩苍腻gat膩苍腻峁� 办补濒辫补苍腻峁� ca parim膩峁嘺mast墨ti sthapitam | 鈥�

Not only philosophy but also the N墨ti艣腻蝉迟谤补, Dharma艣腻蝉迟谤补 and many ancient poets have used the appliance of 笔耻谤腻峁嘺.

The third quarter of the Dv膩pra age is actual age of the 笔耻谤腻峁嘺 according to the literary evidences of the 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺. We used the divine sources of origin of the 笔耻谤腻峁嘺 to draw conclusion in this chapter. We made this point in the support of various views of various 艣腻蝉迟谤补s like 艢rimad-叠丑腻驳补惫补迟补尘, written by Bhakti Vedanta 厂惫腻尘颈 Prabhu 笔腻诲补, Matsya 笔耻谤腻峁嘺, Visnu 笔耻谤腻峁嘺, Devi 叠丑腻驳补惫补迟补 笔耻谤腻峁嘺, K奴rma 笔耻谤腻峁嘺, Vayu 笔耻谤腻峁嘺, Padma 笔耻谤腻峁嘺, Artha艣腻蝉迟谤补 etc. All the 艢膩stra gave the conclusion that the Vy膩sadeva is the author of the eighteen 惭补丑腻-笔耻谤腻峁嘺蝉.

In the old treatise the relation between the 笔耻谤腻峁嘺 and 鈥湵醭倬背竽宀醪光�� is very deep that these two issues have been mentioned together as named 滨迟颈丑腻蝉补-笔耻谤腻峁嘺. Though 滨迟颈丑腻蝉补 is a different subject yet there is a wrong thought, that the 笔耻谤腻峁嘺 is 8

滨迟颈丑腻蝉补. After words to overcome the complexity of the relationship between the 笔耻谤腻峁嘺 and 滨迟颈丑腻蝉补 they are known as the two separate subjects. In the Ch膩ndogya Upanisad 艢ankar膩charya has cleared the difference between the 笔耻谤腻峁嘺 and 滨迟颈丑腻蝉补. 艢ankar膩charya says that the 笔耻谤腻峁嘺 and 滨迟颈丑腻蝉补 both are mentioned in the Veda.

鈥�耻谤惫补艣墨 丑腻辫蝉补谤腻 , pururavasamai峁冡笉a cakame 鈥� etc. the 艢补迟补辫补迟丑补 叠谤腻丑尘补峁嘺 (11/5/1/1) is considered as 滨迟颈丑腻蝉补 but 鈥�asadv膩 idamagra 膩s墨t 鈥� etc. the description of creation is considered as the 笔耻谤腻峁嘺鈥�

鈥�itih膩sa ity耻谤惫补艣墨puruvaso岣� sa峁僾膩d腻诲颈岣� 鈥�耻谤惫补艣墨 丑腻辫蝉补谤腻 鈥�
ityadi br膩hma峁嘺meva | 辫耻谤腻峁嘺m 鈥�asadv膩 idamagra 膩s墨dityadi鈥�&苍产蝉辫; ||
鈥�艣腻峁卥补谤补产丑腻峁�y补 .

In a brief sense the 笔耻谤腻峁嘺蝉 describes not only the 鈥�Sarga鈥�pratiSarga鈥�痴补峁兣沘鈥搈anvantar膩ni鈥搗a峁兣浤乶ucharitam鈥� but also charity鈥�pilgrimage鈥搗ow and the incarnations (补惫补迟腻谤补). But the surface of history is different from the 笔耻谤腻峁嘺. 滨迟颈丑腻蝉补 narrates the ancient story. So, history belongs also a vast surface. 滨迟颈丑腻蝉补 is not only a narrator of the ancient incident but also 滨迟颈丑腻蝉补 learns us about the ancient social, economic, politics, religious and culture. The Atharvaveda has accepted the word 鈥湵食馨�腻峁嘺鈥� at first to create some scripture in a mantra (15 /6 /10 ). There are also available the usages separately of word 鈥湵食馨�腻峁嘺鈥� and 鈥湵醭倬背竽宀醪光�� in some ancient Vedic literature. Where somebody consider 鈥湵醭倬背竽宀醪光�� as a part of the 鈥湵食馨�腻峁嘺鈥� , but somebody think that 笔耻谤腻峁嘺 is a part of 滨迟颈丑腻蝉补. Kautilya described in his 鈥淎rtha艣腻蝉迟谤补鈥� that the 滨迟颈丑腻蝉补 is a sum of 鈥湵食馨�腻峁嘺-Itib峁泃ta-膧khy膩iyk膩-Ud膩haran-Dharma艣腻蝉迟谤补-Artha艣腻蝉迟谤补 鈥︹��.鈥︹��

Characteristics is a main part of a subject that decide the importance of the subject. Characteristics say the inner subject of a topic. Exactly the same we know the subject matter of 笔耻谤腻峁嘺 by its characteristics in brief. There are mentioned about the characteristics almost in all 笔耻谤腻峁嘺蝉. Somewhere are mentioned five and somewhere are ten characteristics of 笔耻谤腻峁嘺.

According to the 痴颈峁ａ箛耻 笔耻谤腻峁嘺 there are five characteristics of 笔耻谤腻峁嘺, named 鈥�笔补帽肠补濒补办峁�a峁嘺鈥�.

sarga艣ca pratisarga艣ca va峁兣沘 manvantar膩ni ca
va峁兣浤乶ucarita峁� caiva 辫耻谤腻峁嘺峁� pa帽calak峁�a峁嘺m ||

The relation between 笔耻谤腻峁嘺 and 笔补帽肠补濒补办峁�a峁嘺 is so deep that this word 鈥湵什姑背Σ贡舨拱灬梗a峁嘺鈥� is applied with the 笔耻谤腻峁嘺 in the 鈥淎marko峁�a鈥� without any explanation and hesitation. The 笔补帽肠补濒补办峁�a峁嘺 are鈥揝arga, PratiSarga, 痴补峁兣沘, Manvantara, 痴补峁兣浤乶耻肠补谤颈迟补. 鈥楽arga鈥榤eans the creation of the world. 鈥�Prati Sarga鈥� means the disaster of the world. It is the opposite meaning of 鈥淪arga鈥�. The past, present and the future lineages of those kings which is created by the Lord Brahma, are called 鈥湷詹贯箖艣a鈥�. Not only king but also the sage鈥荣 blood include in this 痴补峁兣沘. Manu, God, son of Manu, Indra, 厂补辫迟补谤峁�i and the avataras of God, these period of six featured is called 鈥淢anvantara鈥�. 鈥湷詹贯箖艣膩n耻肠补谤颈迟补 [惫补峁兣浤乶耻肠补谤颈迟补尘]鈥� means the description of dynasties and their origins.

On the other hand, there are ten characteristics of 笔耻谤腻峁嘺 in the 艢r墨mad 叠丑腻驳补惫补迟补 and the Brahmavaivarta 笔耻谤腻峁嘺. The ten characteristics of two sides in the 艢r墨mad 叠丑腻驳补惫补迟补 by only in word not in meaning.

According to the 12th Skanda of the 叠丑腻驳补惫补迟补 the ten characteristics are鈥�

sarga艣c膩tha visarga艣ca 惫峁泃迟颈 rak峁Ｄ乶tar膩峁噄 ca |
va峁兣沷 va峁兣浤乶ucarita峁� sa峁僺tha heturap膩艣raya岣� ||

Sarga means the creation of the universe. Visarga means the creation of life. For living life uses which material like rice, wheat etc. they are called as V峁泃ti. Description of incarnations of 笔补谤补尘补辫耻谤耻峁�a is called 搁补办峁Ｄ�. Antar膩峁噄 is the same subject of aforesaid Manvantar膩峁噄 which explain the time of six characters that is Manu, 顿别惫补迟腻, Son of Manu, Indra, 厂补辫迟补谤峁�i and the Incarnation of Lord 痴颈峁ａ箛耻. 痴补峁兣沘 is also the same thing which is said at first in the 笔补帽肠补濒补办峁�a峁嘺. 痴补峁兣浤乶耻肠补谤颈迟补m is also the same subject as 痴补峁兣浤乶耻肠补谤颈迟补m in the five characteristics. 厂补峁僺迟丑腻 means the opposite subject of Sarga, theory of creation. This is also the same subject of PratiSarga. Hetu means the cause of life and Ap膩艣raya is the highest definition of Brahma.

On the other side there are also mentioned about the ten characteristics of 笔耻谤腻峁嘺 in the last ten chapters of 艢谤墨尘补诲产丑腻驳补惫补迟补鈥檚 second Skanda. The ten characteristics of this second Skanda is not different from the ten of the previous 12th Skanda. Rather they are synonymous. Differences are only verbal. The characteristics are鈥�

atra sargo visarga艣ca 蝉迟丑补苍补峁� 辫辞峁�a峁嘺尘奴taya岣� |
manvantare艣膩nukath膩 nirodho muktir膩艣raya岣� || 

鈥淪arga鈥�, 鈥淰isarga鈥� is the same thing as aforesaid 鈥淪arga鈥�, 鈥淰isarga鈥�. 鈥�厂迟丑腻苍补 [蝉迟丑腻苍补尘]鈥� is the conquest of Lord 痴补颈办耻峁囜弓丑补. 鈥�笔辞峁�a峁嘺 [辫辞峁�a峁嘺尘]鈥� means the grace or kindness of Lord 痴颈峁ａ箛耻. 鈥溑猼i鈥� means desire for work. 鈥淢anvantara鈥� is mentioned as a specific form of time. There are many explanations about the Pur膩峁噄c time in this part. 莫艣膩nukath膩 means the story about the God and his 补惫补迟腻谤补s. 鈥�Nirodha鈥� means disaster. 鈥淣irodha鈥� and 鈥淧ratisarga鈥� is the same issue. 鈥�Mukti鈥� means the liberty from all earthen sorrow and 膧艣谤补测补 means Paramabrahma, the all mighty God. After death all the soul takes shelter in the Paramabrahma.

Not only 艢rimad 叠丑腻驳补惫补迟补 but also Brahmavaivarta 笔耻谤腻峁嘺 has described about the ten characteristics. From these all characteristics we can know about the total figure of the 笔耻谤腻峁嘺.

Before the discussion about the all 笔耻谤腻峁嘺蝉, it is essential to classify the 笔耻谤腻峁嘺蝉. There are so many opinions about classification of 笔耻谤腻峁嘺蝉.

1. Some scholars have classified the 笔耻谤腻峁嘺 in two parts on basis of their size鈥�惭补丑腻 笔耻谤腻峁嘺蝉 and Upa-笔耻谤腻峁嘺蝉.

2. Some people have classified the 笔耻谤腻峁嘺蝉 according to the time. There are two parts also鈥搊ne is 鈥�辫谤腻肠墨苍补 鈥� and the another is 鈥�辫谤腻肠墨苍辞迟迟补谤补 鈥� . The 鈥�辫谤腻肠墨苍补 鈥� 笔耻谤腻峁嘺蝉 are 鈥�惫腻测耻 , 产谤补丑尘腻峁囜笉补 , matsya , 尘腻谤办补峁囜笉别测补 , 惫颈峁ａ箛耻 鈥� 笔耻谤腻峁嘺蝉. And the rest are 鈥�辫谤腻肠墨苍辞迟迟补谤补 辫耻谤腻峁嘺 鈥� .

3. According to the God there are three types of classification of 笔耻谤腻峁嘺蝉 they are鈥撯��蝉腻迟惫颈办补 , 谤腻箩补蝉补 , 迟腻尘补蝉补 鈥� .

鈥�蝉腻迟惫颈办补 鈥� 笔耻谤腻峁嘺蝉 are鈥撯��惫颈峁ａ箛耻 , 苍腻谤补诲墨测补 , 艣谤墨尘补诲产丑腻驳补惫补迟补尘 , 驳补谤耻岣峚 , padma , 惫补谤腻丑补 鈥� etc. the six 笔耻谤腻峁嘺蝉.

鈥�谤腻箩补蝉补 鈥� 笔耻谤腻峁嘺蝉 are鈥撯��产谤补丑尘腻峁囜笉补 , brahmarvevartam , 尘腻谤办补峁囜笉别测补 , 产丑补惫颈峁�y补 , 惫腻尘补苍补 , brahma 鈥� etc.

鈥�迟腻尘补蝉补 鈥� 笔耻谤腻峁嘺蝉 are -matsya , kurma , 濒颈峁単补 , 艣颈惫补 , skanda , agni 笔耻谤腻峁嘺.

鈥�s膩tvike峁�u 辫耻谤腻峁噀峁�u m膩h膩tmyamadhika峁� hare岣� |
r膩jase峁�u ca m膩h膩tmyamadhika峁� brahma峁噊 vidu岣� ||
tadvadagne艣cam膩h膩tmya峁� t膩mase峁�u 艣颈惫补sya ca |
sa峁卥墨r峁噀峁�u sarasvatya岣� pit峁涐箛膩峁� ca nigadyate || 鈥�

In this classification the all 笔耻谤腻峁嘺蝉 are equally divided in three parts 鈥�蝉腻迟惫颈办补 , 谤腻箩补蝉补 , 迟腻尘补蝉补 鈥� . According to the Garuda 笔耻谤腻峁嘺 the 蝉腻迟惫颈办补 笔耻谤腻峁嘺蝉 are divided into three part鈥撯��蝉腻迟惫颈办补muttamam 鈥� , 鈥�蝉腻迟惫颈办补madhyamam 鈥� and 鈥�蝉腻迟惫颈办补madhamam 鈥� |

It is considered that the number of 笔耻谤腻峁嘺蝉 are 18 from the ancient period. These 18 笔耻谤腻峁嘺蝉 are mentioned almost in all 笔耻谤腻峁嘺蝉.

According to Devi 叠丑腻驳补惫补迟补 the name of the 18 笔耻谤腻峁嘺蝉 are鈥�

鈥� 尘补诲惫补测补峁� 产丑补诲惫补测补峁� caiva 产谤补迟谤补测补峁� vacatu峁ａ弓ayam |
a苍腻padl濒颈峁単补 -ku -蝉办腻苍颈 -辫耻谤腻峁嚹乶i p峁泃hakap峁泃haka || 鈥�

尘补诲惫补测补峁� 鈥�matsya , 尘腻谤办补峁囜笉别测补
产谤补迟谤补测补峁� 鈥�brahma , 产谤补丑尘腻峁囜笉补 , brahmavaivarta
a 鈥�agni
苍腻 鈥�苍腻rad
pad 鈥�padma
产丑补诲惫补测补峁� 鈥�产丑腻驳补惫补迟 , 产丑补惫颈峁�y补
惫补肠补迟耻峁ａ弓补测补峁� 鈥�惫补谤腻丑补 , 惫腻尘补苍补 , 惫腻测耻 , 惫颈峁ａ箛耻
li 鈥�濒颈峁僩补
ku 鈥�karma
ska 鈥�skanda
ga -驳补谤耻岣峚

These 18 笔耻谤腻峁嘺蝉 are called as 惭补丑腻笔耻谤腻峁嘺. There are also mentioned about these 18 惭补丑腻-笔耻谤腻峁嘺蝉 in the chapter 53 of Matsya-笔耻谤腻峁嘺. The description of 惭补丑腻-笔耻谤腻峁嘺蝉 in the Matsya-笔耻谤腻峁嘺 are too brief but they are very useful evidence. There are an another sequence of the 18 惭补丑腻-笔耻谤腻峁嘺蝉 in the 痴颈峁ａ箛耻-笔耻谤腻峁嘺 (3/6/20-24) & 叠丑腻驳补惫补迟补 (12/13/3-8)鈥撯��1) brahma , 2) padma 3)惫颈峁ａ箛耻 4) 艣颈惫补 5) 产丑腻驳补惫补迟a 6) 苍腻谤补诲墨测补 7) 尘腻谤办补峁囜笉别测补 8) agni 9)产丑补惫颈峁�y补 10) brahmavaivarta 11) 濒颈驳补峁� 12) 惫补谤腻丑补 13) skanda 14) 惫腻尘补苍补 15) 办奴谤尘补 16) matsya 17) 驳补谤耻岣峚 18) 产谤补丑尘腻峁囜笉补 鈥�.

There are also 18 Upa-笔耻谤腻峁嘺蝉. We get the sequence of Upa-笔耻谤腻峁嘺蝉 in many verses of 笔耻谤腻峁嘺蝉. According to the K奴rma-笔耻谤腻峁嘺鈥�

腻诲测补峁� sanatkum膩rokta峁� 苍腻rasi峁僪amabh膩param |
t峁泃墨ya峁� skandamuddi峁ａ弓a峁� kum膩re峁嘺 ca bh膩峁�itam ||
caturtha峁� 艣颈惫补dharm膩ravya峁� s膩k峁Ｄ乶nand墨艣abh膩峁�itam |
durv膩sasoktam膩艣carya峁� 苍腻谤补诲墨测补ma岣� param ||
kapila 惫腻尘补苍补峁� caiva tathaivo艣anaseritam |
brahma峁囜笉a峁� v膩ru峁嘺峁� c膩tha 办腻濒颈办腻hvayameva ca ||
尘腻丑别艣惫补谤补峁� tath膩 艣amva峁� saura峁� sarv膩rthasacayam |
par膩艣aroktamapara峁� 尘腻谤墨肠补峁� bh膩skar膩hvayam ||

The name of the Upa-笔耻谤腻峁嘺蝉 are鈥撯��腻诲颈 , 苍补谤补蝉颈峁僪补 , skanda , 艣颈惫补 , 诲耻谤惫腻蝉补岣� , 苍腻谤补诲墨测补 , kapila , 惫腻尘补苍补 , 补耻艣补苍补蝉补 , 产谤补丑尘腻峁囜笉补 , 惫补谤耻峁嘺 , 办腻濒颈办腻 , 尘腻丑别艣惫补谤补 , 艣腻尘惫补 , saura , 辫腻谤腻艣补谤补 , 尘腻谤墨肠补 , 产丑腻蝉办补谤补 . This name鈥搒equence is also available in the Dev墨产丑腻驳补惫补迟a, Skanda, Matsya, Garuda 笔耻谤腻峁嘺. But the other side there is another sequence of name in the B峁沨atviveka. The sequence is 鈥�蝉补苍补迟补办耻尘腻谤补 , 苍腻谤补诲墨测补 , v峁沨an苍腻谤补诲墨测补 , 腻诲颈tya , 蝉奴谤测补 , 苍腻ndike艣vara , kaurma , 产丑腻驳补惫补迟a , 惫补蝉颈峁ａ弓丑补 , 产丑腻谤驳补惫补 , mudgala , kalki , 诲别惫墨 , 尘补丑腻产丑腻驳补惫腻尘 , 惫峁沨补诲诲丑补谤诲丑补 , 辫补谤腻苍补苍诲补 , 惫补丑峁噄 , 丑补谤颈惫补峁兣沘 | 鈥�

Chapter II: Historical Elements

History is the study of the past in order to understand the meaning and dynamics of the relationship between cause and effect in the overall development of human societies. Its key feature is its broad range of inquiry, as it is as much concerned with wide perspectives, general explanations, and fundamental questions, as with specifies detail or event and the particular interpretation of sources and evidence. The claim of history is not so much its capacity to capture immense detail, or to record knowledge of the past, but to interpret, to handle a rich variety of sources in order to draw out their general relevance or to revel their general significance for human understanding of why and how change occurs. Few historians would context the view that history is not a science as a discipline of study, but is more a branch of the arts or humanities. It can be seen at most as a social science, and even they could not be defined a scientific in any exact or predictive sense.

Some opinion of different scholars or historians about the definition of history are as follows -according to R.G. Collingwood history is 鈥渁 kind of research or enquiry鈥� into 鈥渁ctions that have been done in the past鈥�, conducted 鈥渂y the interpretation of evidence鈥浓赌揺vidence being further defined as documents. British historian E.H. Carr (1892-1982) has advised that history is not a single, well-defined, narrative or bundle of facts that can be memorized, but a terrain of contestation between completing and evolving interpretations whose influence is as much shaped 13

by time and place as by any given set of facts. According to Burckhardt 鈥淗istory is the record of what one age finds worthy of note in another.鈥� Henry Johnson said 鈥渉istory in its broadest sense, is everything that ever happened.鈥� On the other side according to the great historian V.S. Smith鈥撯�淭he value and interest of history depend largely on the degree in which the present is illuminated by the past.鈥�

There are some divisions of History. The divisions depend on some subjects like date, time, period etc. By period history is divided into three parts鈥�

i) Pre-historic Period (60,000 BC鈥�650 AD)
ii) Post Classical Era (500鈥�1500 CE)
iii) Modern History (1500 CE鈥揚resent)

By date also history is divided into three parts鈥�

(i) Century, (ii) Decade and (iii) Periodization.

By time period there are also three divisions of history鈥�(i) Pre-history in which include the stone age, the bronze age and the Iron age. (ii) Ancient history and (iii) Modern history. The classification of history also depend on some other subjects like by geographical region, by geographical sub-region, by religious by nation etc. There are also some different types of history which are classified by many field such as (i) family history, (ii) environmental history, (iii) local history, (iv) maritime history, (v) micro history, (vi) social history, (vii) urban history etc. In this modern sense today history has been divided into six different types鈥�(i) Political history, (ii) Diplomatic history, (iii) cultural history, (iv) social history (v) economic history and (vi) intellectual history.

History is called as 鈥湵什姑背Σ钩静�-Veda鈥�. History is a real fact what was happened in the ancient period. But it is a documentary topics and it is proved by which elements, they are called historical elements. History is not an imaginary or fictional stories, history is the story of the past. And to know the past some evidences are required. From which the evidences are found called historical elements. The elements or the sources of, or original authorities for, the early history of India may be arranged in four classes, the first of there is tradition, chiefly as recorded in native literature, the second consists of those writings of foreign travelers and historians which contain observations, on Indian subjects, the third is the evidence of archaeology, which may be subdivided into the monumental, the epigraphic, and the numismatic, and the fourth comprises the few works of native contemporary or nearly contemporary, literature which deal expressly with historical subjects. On the other 14

side we generally can divided the elements into six parts. They are coin, architectural, sculpture, various types of religious books, copperplate and travel stories of many travelers. We know about the emperor. Samudragupta by the 鈥淎lahabad鈥� pillar inscription. We know about many Bactrian and 艢补办补 kings by the coins. We also know about the S膩tb膩hanar膩j by their silver coin. The 鈥�Harappa & Mahenjodaro鈥� , the famous archaeological site also prove many historical facts in ancient period. We get many social images in that time by the 鈥淏ouddha-J膩takm膩l膩鈥� , the famous book. We know the ancient politics from the 鈥溎�rtha艣腻蝉迟谤补鈥�, the ageless creation of Kautilya. Not only these books but the famous travel story like 鈥淚ndika鈥� by Megasthinis also tells us many histories. There are also many famous books like鈥揜膩jtarangi苍墨 by Kalhan, R膩mcarita by Sandhy膩kar Nandi, Gaurb膩ho by B膩kpatir膩j etc. 笔耻谤腻峁嘺蝉 are also a literary evidence as we get many historical information from the 笔耻谤腻峁嘺蝉.

Chapter III: Historical Elements in the 惭补丑腻-笔耻谤腻峁嘺蝉

As the 笔耻谤腻峁嘺蝉 are literary evidence of our Indian culture and history, all the 笔耻谤腻峁嘺蝉 are rich in various information. Though 笔耻谤腻峁嘺 is a repository of various types of knowledge and information, among the subject history is that topic which is found in abundance in the 笔耻谤腻峁嘺蝉. We can analyze the history described in 笔耻谤腻峁嘺蝉 by dividing them into three categories鈥�(i) Geographical history, (ii) Cultural history and (iii) Human history.

All the historical information is contained in the 鈥湵什姑背Σ贡舨拱灬梗a峁嘺鈥� of the 笔耻谤腻峁嘺蝉. The geographical data of the 笔耻谤腻峁嘺蝉 is mostly described in their first two 鈥�尝补办峁�a峁嘺蝉鈥� which deal with cosmogony, cosmology and cosmography. They include among other related matters, the origin of the universe and the earth, the oceans and the continents, mountain systems of the world, regions and their people and astronomical geography. Incidental references to the geography of different lands, particularly those of 叠丑腻谤补迟补, occur throughout the 笔耻谤腻峁嘺蝉 in the historical accounts contained in them. One has to put all the isolated facts together to get a picture of the lands and their people to which they refer or which they intended to describe. Like geographical data, cultural and human history of The 惭补丑腻-笔耻谤腻峁嘺蝉 are mostly described in their two 鈥湷⒉拱灬梗a峁嘺蝉鈥� those are 鈥湷詹贯箖艣a鈥� and 鈥湷詹贯箖艣膩n耻肠补谤颈迟补鈥�. Cultural history attaches the way of dealing with anthropology and history to point out popular cultural traditions and cultural expositions of historical experience. Cultural history 15

records and illustrates the past incidents involving people through the social, cultural and political atmosphere. In the 惭补丑腻-笔耻谤腻峁嘺蝉 dynastic tradition of different kings and sages at different times has been described as human history. Human history has been described in the 笔耻谤腻峁嘺蝉 based on the repetition of the old. And the authenticity of this history is proved by the inscriptions. Later on, the 笔耻谤腻峁嘺蝉 have enriched themselves day by day to collect various information of the dynasties.

i) Geographical History鈥�

We know about the 鈥淐aturdv墨pa鈥� by the 痴腻测耻 笔耻谤腻峁嘺 (Ch-34). There are also the descriptions about the 鈥�厂补辫迟补诲惫墨辫补鈥� in the 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (Ch-2/4), Bh膩gvata 笔耻谤腻峁嘺 (Ch-5/20) and M膩rka峁囜笉eya 笔耻谤腻峁嘺 (Ch-546). We know about the Bh膩rat惫补谤峁�a from the 痴腻测耻 笔耻谤腻峁嘺 (Ch-33/51鈥�52), M膩rka峁囜笉eya 笔耻谤腻峁嘺 (Ch-53/39鈥�40), Bh膩gvata 笔耻谤腻峁嘺 (Ch-11/15鈥�17). There are also descriptions of seven mountains, rivers and localities in the Kurma-笔耻谤腻峁嘺 (Ch-57), Brahm膩峁囜笉a 笔耻谤腻峁嘺 (Ch-49), Matsya 笔耻谤腻峁嘺 (Ch-114), 痴腻测耻 笔耻谤腻峁嘺 (Ch-45) and V膩mana 笔耻谤腻峁嘺 (Ch-13) etc. Nine parts of Bh膩ratvarsa have been described in the M膩rka峁囜笉eya 笔耻谤腻峁嘺 (Ch-13/11), 痴腻测耻 笔耻谤腻峁嘺 (Ch-45/78), V膩mana 笔耻谤腻峁嘺 (Ch-13/11) etc.

ii) Cultural History鈥�

Many religious topics about the process of 鈥�顿腻苍补-顿丑测腻苍补-Vrata-艢谤腻诲诲丑补鈥� are in the 笔耻谤腻峁嘺蝉. We know about the 痴补谤峁嘺, 闯腻迟颈, Social structure, family etc. from the 笔耻谤腻峁嘺蝉. Also almost all 笔耻谤腻峁嘺蝉 contain the text about the marriage and position of women in the society. We know the process of Vrata (vow) from the Padma 笔耻谤腻峁嘺 (Ch-6/53/4-6). There are descriptions 鈥溑毎�腻诲诲丑补鈥� in the 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (Ch-3/14/22鈥�23). We know about the 鈥�搁腻箩补诲丑补谤尘补鈥� (duty of a king) from the Agni 笔耻谤腻峁嘺 (Ch-218鈥揅h-237). We also know about the various types of 痴颈诲测腻 (knowledge) from the 笔耻谤腻峁嘺蝉. There are descriptions about the Ayurveda in the Garuda 笔耻谤腻峁嘺 (Ch 146鈥揅h 202), Agni 笔耻谤腻峁嘺 (Ch 279鈥揅h 286). From the Dev墨bh膩gvata (Ch 4鈥揅h 20), 艢rimadbh膩gvata (Ch 16鈥揅h 24) and Garu岣峚 笔耻谤腻峁嘺 (Ch 51鈥揅h 64) we know about the Astrology.

iii) Human History鈥�

There are a huge information about the many ancient kings and their kingdoms, dynasties etc. in the 笔耻谤腻峁嘺蝉. The 艢rimadbh膩gvata (Ch鈥�9/12/5) and 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (Ch鈥�4/4/48) describe about the 滨办峁�v腻办耻 dynasty. We can get the description of Paurava dynasty and the life style of that time from the 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (Ch鈥�4/19/2鈥�8), 痴腻测耻-笔耻谤腻峁嘺 (Ch-99/137鈥�158) and Bh膩gvata-笔耻谤腻峁嘺 (Ch-9/20/21鈥�32). There are many vast chapters about the Maurya dynasty in the 痴腻测耻 笔耻谤腻峁嘺 (Ch鈥�99), Brahma峁囜笉a 笔耻谤腻峁嘺 (Ch鈥�3), 痴颈峁ａ箛耻 笔耻谤腻峁嘺 (Ch鈥�4/24) and Bhavi峁�ya 笔耻谤腻峁嘺 (Ch鈥�12/1). We can get the information about the dynasties of 叠峁沨补诲谤补迟丑补, Pradyota, 艢i艣u苍腻ga, Nanda, 艢unga, Kanva, Andhra from the Bh膩gvata 笔耻谤腻峁嘺 (Ch鈥�12). In addition to these there are many descriptions about the many overseas races in the 笔耻谤腻峁嘺蝉.

Chapter IV: Geographical History in the Matsya 笔耻谤腻峁嘺

Geographical history is the branch of history which studies the ways in which geographic phenomena have changed over time. It is a broadly synthetic discipline which shares both topical and methodological similarities with history, anthropology, ecology, geology, environmental studies, literary studies, and the other fields, Geographical history describes the geographical maps, climates etc. of ancient period. Many scholars have considered that there are the two parts of geographical descriptions鈥搃n the first one there are description about total world and the another part describes only about the India. The two parts are same important in the 笔耻谤腻峁嘺蝉. We can notice that there are many geographical information in the Matsya-笔耻谤腻峁嘺. In the 笔耻谤腻峁嘺蝉 鈥淏hubanako峁�a鈥� is a very important subject. To understand about this it is essential to know about the 鈥淢eruparvata鈥�, the centre of 鈥淏h奴-惫峁泃迟补鈥�. It has been mentioned about the 鈥淢eruparvata鈥� in the Matsya 笔耻谤腻峁嘺 (Ch.113/14). After that there are mentioned about the 鈥淐aturdv墨pa鈥� (Four lands) in Matsya 笔耻谤腻峁嘺 (Ch. 113/43-44). We get the description of 鈥湷Р贡璩俨够灞鼓�辫补鈥� (Seven lands) from the Matsya 笔耻谤腻峁嘺 which are 鈥�闯补尘产耻诲惫墨辫补, Gomedakav墨py, S膩lmalidv墨pa, 碍耻艣补诲惫墨辫补, 碍谤补耻帽肠补诲惫墨辫补, 艢补办补dv墨pa and 笔耻峁�k补谤补诲惫墨辫补. The chapter 122 of Matsya-笔耻谤腻峁嘺 has described about the 艢补办补dv墨pa. 闯补尘产耻诲惫墨辫补 has been described in the chapter 121 also. Also we know the information about the Kailasa mountain, seven branches of the river Ganga from the chapter 121 of the Matsya 笔耻谤腻峁嘺. The river Ganges is mentioned too in the chapter 114 of the Matsya-笔耻谤腻峁嘺. There are descriptions of the Ku艣advipa, Kau帽cadvipa and 艢almaladv墨pa in the chapter 122 of this 笔耻谤腻峁嘺. The Gomedakadv墨p and Pu峁�karadvipa have been described in the chapter 123 of the 笔耻谤腻峁嘺. A huge description of the 叠丑腻谤补迟补惫补谤峁�a has been described in the Matsya-笔耻谤腻峁嘺 (Ch. 114/7). There are also many descriptions about the glory of our Indian sacred places in the Matsya 笔耻谤腻峁嘺, like 碍腻艣墨 (Ch-184), 痴腻谤腻峁嘺蝉颈 (Ch-180), Avimuktak峁�etra (Ch-181, 182, 183), 狈补谤尘补诲腻 (Ch-186), sacred place near by the bank of 狈补谤尘补诲腻 river (Ch-190, 191, 194) and 艢耻办濒补迟墨谤迟丑补 (Ch-192) etc. 17

Chapter V: Cultural History in the Matsya 笔耻谤腻峁嘺

Cultural history combines the approaches of anthropology and history to look at popular cultural traditions and cultural interpretations of historical experience. There are many cultural histories in the Matsya 笔耻谤腻峁嘺. It is very important part of the cultural information of the Matsya 笔耻谤腻峁嘺 that is the description of social structure because society is the only thing by which culture is preserved. The Matsya 笔耻谤腻峁嘺 describes about family in the chapter 131, 208鈥�214, 100, 154, 155, 227 etc.

There are also descriptions about father, mother, son and daughter (Ch.-31, 32, 29, 28). Also the Matsya 笔耻谤腻峁嘺 describes about women and their position in the society. Marriage is a very important subject in the Matsya 笔耻谤腻峁嘺. Matsya 笔耻谤腻峁嘺 also contains about the exogamy-endogamy and 鈥�Niyoga鈥� . The Matsya 笔耻谤腻峁嘺 also narrates about the 痴补谤峁嘺 system (Cast system) in the chapter 145. There are many useful descriptions on monarchy in the Matsya 笔耻谤腻峁嘺. After that Matsya 笔耻谤腻峁嘺 describes about many Hindu rituals such as 艢谤补诲诲丑补, 顿腻苍补, 顿丑测腻苍补, Vrata and rules of many kind of worships of Gods and Goddess. The chapter 93 from which we know about the rituals of 鈥�骋谤补丑补-艢补苍迟颈鈥� (Planet peace), and the chapter 264 in which we get many formalities to establish the God. The Matsya 笔耻谤腻峁嘺 also describes about various types of Vrata (vow) like Aditya艣ayana Vrata (Ch-55), 鈥椗歳ik峁涐梗峁嚹伵泃ami Vrata (Ch-56), 搁辞丑颈峁嚹玞补苍诲谤补艣补测补苍补 Vrata (Ch-57), Anantat峁泃墨y膩 Vrata (Ch-62), Rasakalya峁噄苍墨 Vrata (Ch-63), 膧rdr膩nandakar墨 Vrata (Ch-64), Ak峁�ayat峁泃iya Vrata (Ch-65) and S膩rasvata Vrata etc. There are also many other descriptions of many Vratas like鈥揗adanadv膩da艣墨 Vrata Nak峁�atrapura峁�a Vrata, Sauv膩gya艣ayana Vrata, 厂补辫迟补尘墨蝉苍补辫补苍补 Vrata, Bh墨madv膩da艣i Vrata, Pa峁噛a艣t墨 Vrata, A艣奴峁噛a艣ayana Vrata, Ang膩raka Vrata, 碍补濒测腻峁嘺蝉补辫迟补尘墨 Vrta, 痴颈艣辞办补蝉补辫迟补尘墨 Vrata, Falasaptam墨 Vrata, 艢补谤办补谤腻蝉补辫迟补尘墨 Vrata, 碍补尘补濒补蝉补辫迟补尘墨 Vrata, 惭补苍诲腻谤补蝉补辫迟补尘墨 Vrata 艢耻产丑补蝉补辫迟补尘墨 Vrata, Vi艣okadv膩da艣墨 Vrata, M膩he艣vara Vrata, Sarvafalaty膩ga Vrata and Vibh奴t墨dv膩da艣墨 Vrata. Matsya-笔耻谤腻峁嘺 also contains about various types of 顿腻苍补 (donation) like鈥揋ura dhenu d膩na (Ch-82), Parvatad膩na (Ch-83), Lava峁嘺calad膩na (Ch-84), Gura parvatakd膩na (Ch-85), S奴var峁嚹乧ala d膩na (Ch-86), Til艣ailaka d膩na (Ch-87), K膩rp膩sacala d膩na (Ch-88), Gh峁泃acala d膩na (Ch-89), Rat苍腻cala d膩na (Ch-90) and Rajat膩cala dana (Ch-91) etc. There are also some description of 艢谤腻诲诲丑补 in the chapters 15, 16, 17, 18 and 22 of Matsya-笔耻谤腻峁嘺. In addition to these there are also some different subjects on culture like good or bad result of limb vibration (Ch-241), 18

good or bad result of dreaming (Ch-242 & 243), Construction of a Fort (Ch-217 & 218), Construction of a temple, garden, well and pond etc. (Ch-58).

Chapter VI: Human History in the Matsya 笔耻谤腻峁嘺

Human history is a part of history. It is the history of the human species from the planet earth. In the brief sense human history means the history of many kings, and their kingdoms. Not only the kings but the descriptions of sages and other historical person also are in the human history. Like cultural and geographical history there are plenty of human history too in the Matsya 笔耻谤腻峁嘺. In the chapter 11 of Matsya 笔耻谤腻峁嘺 we find the description about the Solar and Lunar dynasty. There are a huge description of 滨办峁�v腻办耻 dynasty in the Matsya-笔耻谤腻峁嘺. We also know about the Haihaya dynasty (Chapter-43), Turvasu dynasty (Ch-48/5) and Druhya dynasty (Ch-48/9) from the Matsya 笔耻谤腻峁嘺. We can get the description about the great character Bharata-Dau峁�anti from this 笔耻谤腻峁嘺. The great dynasty, Kuru is also mentioned in this 笔耻谤腻峁嘺 (Ch-90). After that the Matsya 笔耻谤腻峁嘺 narrates about the Magadha empire.

According to the Matsya-笔耻谤腻峁嘺鈥�

鈥�dv膩rtri艣ati n峁沺膩 dyete bhavit膩ro 产峁沨补诲谤补迟丑腻岣�
辫奴谤峁嘺 -惫补谤峁�a -sahasrantu te峁Ｄ佱箖 谤腻箩测补峁� 产丑补惫颈峁�y补ti || 鈥�

We know about the 艢i艣u苍腻ga dynasty from this 笔耻谤腻峁嘺.

The Matsya 笔耻谤腻峁嘺 says about the last king of 艢i艣u苍腻ga dynasty, 惭补丑腻padmananda鈥�

鈥� mah膩nandisuta艣c膩pi 艣udr膩y膩峁� 办补濒颈办补峁� 艣补箩补岣�
utpatsyate mah膩padma岣� sarvak峁�atr膩ntakon峁沺a岣� ||
tata岣� prabh峁泃i r膩j膩no bhavi峁�y膩岣� 艣奴drayonaya岣� |
ekar膩峁� sa mah膩padma ekacchatro 产丑补惫颈峁�y补ti ||
鈥�matsya辫耻谤腻峁嘺 171 /17 -18

We know also about the Nanda dynasty by the Matsya 笔耻谤腻峁嘺. The description of great Mourya dynasty is also available in the Matsya 笔耻谤腻峁嘺 (Ch-272). Not only these but there are also a lot of narration about pre & post Mourya kingdoms like 艢unga, 叠峁沨补诲谤补迟丑补, and 膧苍诲丑谤补 dynasty in the Matsya-笔耻谤腻峁嘺. The description of great Pradyota dynasty occupies the place in the chapter 272 of the Matsya-笔耻谤腻峁嘺.

There are also about the Ka艣yap dynasty (Ch-6) and 笔颈迟峁� dynasty (Ch-15) in the Matsya 笔耻谤腻峁嘺. Some clans of sages are also described in the Matsya-笔耻谤腻峁嘺 such as鈥揷lan of 惭补丑补谤峁�i 碍补耻艣颈办补 and his sons, Guru of demon -艢耻办谤腻肠腻谤测补 and his daughter Devy膩苍墨, clan of 惭补丑补谤峁�i Agastya and Vasi峁ａ弓ha, lineage of 叠丑峁沢耻, clan of 峁氠梗i Angir膩, clan of 峁氠梗i Atri, clan of 惭补丑补谤峁�i 痴颈蝉惫腻尘颈迟谤补, clan of 惭补丑补谤峁�i K膩峁�yapa, clan of 峁氠梗i Vasi峁ａ弓ha, clan of 峁氠梗i 笔补谤腻艣补谤补, and clan of 峁氠梗i Pulaha, Pulastya and Kratu etc.

Conclusion

The historical elements in the Matsya 笔耻谤腻峁嘺 are the main theme of this research work. The Matsya 笔耻谤腻峁嘺 carries much information about the history. Not only the Matsya 笔耻谤腻峁嘺 but also the all Maha 笔耻谤腻峁嘺蝉 carry much historical information. Some scholars had done some great works in this field. But yet the specific historical study of the Matsya 笔耻谤腻峁嘺 has not done by anyone. So I have chosen the topic as my research work.

I have divided it into 6 chapters to make the research work easy and simple. Also at the beginning of the chapters a general introduction is given on the 笔耻谤腻峁嘺. Then the first chapter begins with the general features of 笔耻谤腻峁嘺 and the definition of 笔耻谤腻峁嘺. This chapter deals with the information contained in various texts and according to various scholars. The second chapter deals with history and the elements of history. There are also explanations of how history and 笔耻谤腻峁嘺 relate. The third chapter gives a brief description of the historical elements in the 惭补丑腻 笔耻谤腻峁嘺蝉. The fourth chapter describes the geographical history of the Matsya 笔耻谤腻峁嘺. The fifth chapter contains the explanation of the cultural history of the Matsya 笔耻谤腻峁嘺 and the last chapter i.e. the sixty chapter contains the description of human history.

The specially of this research work is that in the Matsya 笔耻谤腻峁嘺 different subjects have been described by different ways in different chapters, such as鈥揼eography, philosophy, society etc. I have tried to unravel the contents of history separately from it. Although the 笔耻谤腻峁嘺 has changed all the time, I have tried to present the Indian history of that time from the perspective of the Matsya 笔耻谤腻峁嘺.

All the above discussions have been analyzed in our Ph.D. Thesis thoroughly. 20