Buy Telugu Puranas Online at Lowest Prices. Ramayanam, Maha Bharatham, Bhagavatham, 18 puranas, Ithihaasas, Vedas are also available. The word Puranas literally means “ancient, old”, and it is a vast genre of Indian literature about There are 18 Maha Puranas (Great Puranas) and 18 Upa Puranas (Minor Puranas), with over , verses. The first but in regional languages such as Tamil, Telugu, Bengali and others which have largely been ignored. Thanks for A2A. I read Puranas in Hindi/English translation. My Telugu reading is very slow because I learnt writing/reading it very late in life.
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Buy Astadasa Puranamulu online – online Telugu Books
Pruanas Puranic literature is encyclopedic,  and it includes diverse topics such as cosmogonycosmologygenealogies of inn, goddesses, kings, heroes, sages, and demigods, folk tales, pilgrimages, temples, medicine, astronomy, grammar, mineralogy, humor, love stories, as well as theology and philosophy.
They have been influential in the Hindu cultureinspiring major national and regional annual festivals of Astadaxa. Vyasathe narrator of the Mahabharatais hagiographically credited as the compiler of the Puranas. The ancient tradition suggests that originally there was but one Purana.
These three, together with Lomaharshana’s, comprise the Astadasxfrom which the later eighteen Puranas were derived. The asadasa Purana appears in the Vedic texts. Similarly, the Shatapatha Brahmana XI. Kane, it is not certain whether these texts suggested several works or single work with the term Purana.
Therefore, states Kane, that in the later Vedic period at least, the Puranas referred to three or more texts, and that they were studied and recited  In numerous passages the Mahabharata mentions ‘ Purana ‘ in both singular and plural forms. Moreover, it is not unlikely that, where the singular ‘ Puranam ‘ was employed in the texts, a class of works was meant.
Another early mention of the term ‘Itihas-purana’ is found in the Chandogya Upanishad 7. According to Thomas Coburn, Puranas and early extra-puranic texts attest to two traditions regarding their origin, one proclaiming a divine origin as the breath of the Great Being, the other as a human named Vyasa as the arranger of already existing material into eighteen Puranas.
In the early references, states Coburn, the term Purana occurs in singular unlike the later era which refers to a plural form presumably because they had assumed their “multifarious form”. While both these traditions disagree on the origins of the Puranas, they affirm that extant Puranas are not identical with the original Purana.
According to astaxasa Indologists J. These texts were collected for the “second time between the fourth and sixth centuries A. It is tlugu possible to set a specific date for any Purana as a whole, states Ludo Rocher. He points out that even for the better established and more coherent puranas such as Bhagavata and Vishnu, the dates proposed by scholars continue to vary widely and endlessly.
Astdaasa believed the “original Purana” may date to the time of the final redaction of the Vedas. She dates Markandeya Purana to c. The Mahapuranas have also been classified based on a specific deity, although the texts are mixed and revere all gods and goddesses:.
The Padma PuranaUttara Khanda All major Puranas contain sections on Devi goddesses and Tantrateligu of these the six most significant ones tepugu The difference between Upapuranas and Mahapuranas has aetadasa explained by Rajendra Hazra as, “a Mahapurana is well known, felugu that what is less well known becomes an Upapurana”.
The Upapuranas are eighteen in number, with disagreement as to which canonical titles belong in that list of eighteen. They include among many: The Ganesha and Mudgala Puranas are devoted to Ganesha. This corpus of texts tells of the origins and traditions of particular Tamil Shiva temples or shrines.
There are numerous Sthala Puranas, most written in vernacularssome with Sanskrit versions as well. The Shiva Sthalams of the continent have puranas for each, famously glorified in the Tamil literature Tevaram.
Some appear in Sanskrit versions in the Mahapuranas or Upapuranas.
Astadasa Puranamulu | Andhra-Telugu
The Skanda Purana is the largest Purana with 81, verses,  named after deity Skandathe son of Shiva and Uma, and brother of deity Ganesha. The Skanda Purana has received renewed scholarly interest ever since the late 20th-century discovery of a Nepalese Ppuranas Purana manuscript dated to be from the early 9th century.
This discovery established that Skanda Purana existed by the 9th century. However, a comparison shows that the 9th-century document is entirely different than puranax of Skanda Purana that have been circulating in South Asia since the colonial era.
Several Puranas, such as the Matysa Purana,  list “five characteristics” or “five signs” of a Purana. A few Puranas, such as the most popular Bhagavata Purana, add five more characteristics to expand this telugh to ten: These five or ten sections weave in biographies, myths, geography, medicine, astronomy, Hindu temples, pruanas to distant real places, rites of passage, charity, ethics,  duties, rights, dharma, divine intervention in cosmic and human affairs, love stories,  festivals, theosophy and philosophy.
It starts with introduction, a future devotee is described as ignorant about the god yet curious, the devotee learns about the god and this begins the spiritual realization, the text then describes instances of god’s grace which begins to persuade and convert the devotee, the devotee then shows devotion which is rewarded by the god, the reward is appreciated by the devotee and in return performs actions to express further devotion.
The Puranas, states Flood, document the rise of the theistic traditions such as those based on Vishnu, Shiva and the goddess Devi and include respective mythology, pilgrimage to holy places, rituals and genealogies. Along with inconsistencies, common ideas are found throughout the felugu but it is not possible to trace the lines of influence of one Purana upon another so the corpus is best viewed as a synchronous whole. The story features Brahma, Vishnu and Shiva, the three major deities of Hinduism, who get together, debate, and after various versions of the story, in the end the glory of Shiva is established by the apparition of linga.
This myth, state Bonnefoy and Doniger, appears in Vayu Purana 1. The texts are in Sanskrit as well as regional languages,   and almost entirely in narrative metric couplets. The texts use ideas, concepts and even names that are symbolic. The myth is as follows. The progeny of Dharma by the daughters of Daksha were as follows: These were the sons of Dharma; one of whom, Kama love, emotional fulfillment had baby Hersha joy by his wife Nandi delight.
These are all called the inflictors of misery, and are characterised as the progeny of Vice Adharma. They are all without wives, without posterity, without the faculty to procreate; they perpetually operate as causes of the destruction of this world.
On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: The relation of the Puranas with Vedas teluyu been debated by scholars, some holding that there’s no relationship, others contending that they are asttadasa.
Some scholars such as Govinda Das suggest that the Puranas claim a link to the Vedas but in name asradasa, not in substance. The link is purely a mechanical one. Ramaswami Sastri and Manilal N. Dvivedi reflect the third view astadassa states that Puranas enable us astadasaa know the “true import of the ethos, philosophy and religion of the Vedas”.
Agrawala, intend to “explicate, interpret, adapt” the metaphysical truths in the Vedas. The Puranas, states Kees Bolle, are best seen as “vast, often encyclopedic” works from ancient and medieval India.
The colonial era scholars of Puranas studied them primarily as religious texts, with Vans Kennedy declaring inthat any other use of these documents would be disappointing. Holwell, states Urs App, “presented it as the opinion of knowledgeable Indians; But it is abundantly clear that no knowledgeable Indian would ever have said anything remotely similar”. Modern scholarship doubts this 19th-century premise. I want to stress the fact that it would be irresponsible and highly misleading to speak of or pretend to describe the religion of the Puranas.
The study of Puranas as a religious text remains a controversial subject. The Jaina Puranas are like Hindu Puranas encyclopedic epics in style, and are considered as anuyogas expositionsbut they are not considered Jain Agamas and do not have scripture or quasi-canonical status in Jainism tradition.
Scholars have debated whether the Puranas puranae be categorized as sectarian, or non-partisan, or monotheistic religious texts. Further, most Puranas emphasize legends around one who is either Shiva, or Vishnu, or Devi. However, states Edwin Bryant, while these legends sometimes appear to be partisan, they are merely acknowledging the obvious question of whether one or the other is more important, more powerful. In the final analysis, all Puranas weave their legends to celebrate pluralism, and accept the other astaasa and all gods in Hindu pantheon as personalized form but equivalent essence of the Ultimate Reality called Brahman.
The term monotheism, if applied to the Puranic tradition, astadaxa to be understood in the context of a supreme being, whether understood as Vishnu, Shiva or Devi, who can manifest himself or herself as other supreme beings.
Ludo Rocher, in his review of Asradasa as sectarian texts, states, “even though the Puranas contain sectarian materials, their sectarianism should not astadawa interpreted as exclusivism in favor of one god to the detriment of all others”. Despite the diversity and wealth of manuscripts from ancient and medieval India that asatdasa survived into the modern times, there is a paucity of historical data in astaddasa.
This paucity tempted 19th-century scholars to use the Puranas as a source of chronological and historical information about India or Hinduism. In early 20th-century, some regional records were found to be more consistent, such as for the Hindu dynasties in TelanganaAndhra Pradesh.
Basham, as well astadaxa Kosambi have questioned whether lack of inconsistency is sufficient proof of reliability and historicity. The study of Puranas manuscripts has been challenging because they are highly inconsistent. Scholars have long acknowledged the existence of Purana manuscripts that “seem to differ much from printed edition”, and it is unclear which one is accurate, and whether conclusions drawn from the randomly or cherrypicked printed version were universal over geography or time.
Modern scholarship noticed all telhgu facts.
It recognized that the extent of the genuine Agni Purana was not the same at all times and in all places, and that it varied purajas the difference in time and locality.
This shows that the text of the Devi Purana was not the same everywhere but differed considerably in different provinces. Yet, one failed to draw the logical conclusion: Newly discovered Puranas manuscripts from the medieval centuries has attracted scholarly attention pyranas the conclusion that the Puranic literature has gone through slow redaction and text corruption over time, as well as sudden deletion of numerous chapters and its replacement with new gelugu to an extent astaasa the currently circulating Puranas are entirely different than those that existed before 11th century, or 16th century.
For example, a newly discovered palm-leaf manuscript of Skanda Purana in Nepal has been dated to be from CE, but is entirely astadass than versions of Skanda Purana that have been circulating in South Asia since the colonial era.
Rocher states that the compositions date of each Purana remains a contested issue. As they exist today, the Puranas are a stratified literature. Each titled work consists of material that has grown by numerous accretions in successive historical eras. Thus no Purana ib a zstadasa date of composition.
It is as if they were libraries to which new volumes have been continuously added, not necessarily at the end of the shelf, but randomly. Many of the extant manuscripts were written on palm leaf or copied during the British India colonial era, some in the 19th century. Astavasa Hayman Wilson published one of the earliest English translations of one version of the Vishnu Purana in The most significant influence of the Puranas genre of Indian literature have been, state scholars and particularly Indian scholars,  in “culture synthesis”, in weaving and integrating the diverse beliefs from ritualistic rites of passage to Vedantic philosophy, from fictional legends to factual history, from individual teluguu yoga to social celebratory festivals, from temples to pilgrimage, from one god to another, from goddesses to tantra, from the old to the new.
This, states Greg Bailey, may have allowed the Hindu culture to “preserve the old while constantly coming to terms with the new”, and “if they are anything, they are records of cultural adaptation and transformation” over the last 2, years. The Puranic literature, suggests Khanna, influenced “acculturation and accommodation” of a diversity of telubu, with different languages and from different economic classes, across different kingdoms and traditions, catalyzing the syncretic “cultural mosaic of Hinduism”.
Om Prakash states the Puranas served as efficient medium for cultural exchange and popular education in ancient and medieval India. The cultural influence of the Puranas extended to Indian classical arts, such as songs, dance culture such as Bharata Natyam in south India  and Asstadasa Lila in northeast India,  plays and recitations.
The myths, lunar calendar schedule, rituals and celebrations of major Hindu cultural festivities such as HoliDiwali and Durga Puja are in the Puranic literature. From Wikipedia, the free encyclopedia. This article is about Hindu texts. For other uses, see Purana disambiguation. Purana Manuscripts from 1st- to 2nd-century.