Page:A history of Sanskrit literature (1900), Macdonell, Arthur Anthony.djvu/313

 the "kingdom of the Bharatas," or India, is the main division.

The Mārkaṇḍeya, which expressly recognises the priority of the Mahābhārata, is so called because it is related by the sage Mārkaṇḍeya to explain difficulties suggested by the epic, such as, How could Kṛishṇa become a man? Its leading feature is narrative and it is the least sectarian of the Purāṇas.

The extensive Padma Purāṇa, which contains a great many stories agreeing with those of the Mahābhārata, is, on the other hand, strongly Vishnuite in tone. Yet this, as well as the Mārkaṇḍeya, expressly states the doctrine of the Tri-mūrti or Trinity, that Brahmā, Vishṇu, and Çiva are only one being. This doctrine, already to be found in the Harivaṃça, is not so prominent in post-Vedic literature as is commonly supposed. It is interesting to note that the story of Rāma, as told in the Padma Purāṇa, follows not only the Rāmāyaṇa but also Kālidāsa's account in the Raghuvaṃça, with which it often agrees literally. Again, the story of Çakuntalā is related, not in accordance with the Mahābhārata, but with Kālidāsa's drama.

The Brahmā-vaivarta Purāṇa is also strongly sectarian in favour of Vishṇu in the form of Kṛishṇa. It is to be noted that both here and in the Padma Purāṇa an important part is played by Kṛishṇa's mistress Rādhā, who is unknown to the Harivaṃça, the Vishṇu, and even the Bhāgavata Purāṇa.

The Vishṇu Purāṇa, which very often agrees with the Mahābhārata in its subject-matter, corresponds most closely to the Indian definition of a Purāṇa, as treating of the five topics of primary creation, secondary creation, genealogies of gods and patriarchs, reigns of