on puranas

As VEDVYASA HARI has written shastras and puranas HE has also said elsewhere that they are categorised as satvik rajasik and tamasik , even some khandas within satvik also are tamas khandas ….. Now without these knowledge it becomes difficult to delineate few stories as authentic or otherwise ..
But there is another way in which a particular event can be categorised , they are by resorting to vyatyasa of PURUSH DESHA KAALA and Gomutri ….what are they?

some events in the puranas occur in differently in different puranas …
such differences are chiefly due to change in charachters , change in place of action , change in time zone , and change in sequence of events , which when scrutinised renders the falsehood of the event simply evident ….

for example …
who created the universe ……? shaiva puranas says it was SHIVA … some say It was DURGA and BRAHMA VISHNU ……
So there is difference in character here wrt Creator ….
similarly who drank HALAHAL
SHIVA or VAYU
some say SHIVA some VAYU …

who killed whom , Narasimha killed sharabha or vice versa …………..
Ashwatthama getting killed …….

JArasndha is killed by BHEEMASENA and Sahdeva is coronated , this sahadeva is son of JARASANDHA …… and brother in law of NAKUL …

story of ahiravana mahiravana ..
son of ghatotkach participating in mahabharata ……..

2. some events have supposed to be taken at one place in one stanza and place changes in another composition …………. for example … SUN temple is supposed to be in MULASTHAN [ MULTAN pakistan ] and yet some say it is at KONARK ….. desh vyatyasa ….

3. Kaala vyatyasa —- shwata varaha KAlpa mentions HIRANYAKSHA running away with earth killed by VARAHA and earth is raised and shwetha varaha kalpa begins ie a new day of bramha begins ie satyayuga begins ,,,,, but there is again a mention of HIranyaksha elder brother of HIRANYAKASHIPU who is again killed in every treta yuga by VARAHA avatara which comes after MATSYA and KURMA avatara , if there were no earth where were previous people and avataras did they wash away with earth being taken to patala by hiranyaksha , if it was so then how did hiranyaksha come back in treta ….. so time/ zone differences makes the stories look imaginary ….. rendering puranas a mythical stories for daityas …………..
if properly resorted to kaala vyatyasa narations …………. actual knowledge descends ……..

4. gomutri ,, a story starts and then many sub stories spring out of it , if actual track is not kept then who is telling the actual story the narrator is lost ….
like , all puranas start with suta uvach , then in between a shaunak comes as narrator , and then vaishampayan narrating and the initialy janmejaya listening and suddenly parikshit is askin a question [ where infact janmejaya is son and parikshit is dead long ago ] so how a story being narrated to son , suddenly has father asking a question , was father alive or his being dead is faked … so confusions arise …………..
proper guru will delineate events correctly … defects in arguments are also pointed out wrt these vytyasa .
ie if same person is giving two narration in different puranas then his version is defnitely not acceptable … Shiva gives such narrations at many places himself ….
if a particular event is described to have taken place at two different cities in various accounts then it is not a strong pramana …. it needs further evaluation ….
if a particular narrations lacks consistency in mentioning time of the occurnece of event then als it becomes a doubtful statement and cannot be accepted as pramana or proof for a concept …
if the sequence of events lacks consistency even then it qualifies for a rescrutiny and all the above statements [ ie statements having vyatyasas require further supoorting statemnts to prove what they intend , independently they cannot be taken as pramana .]

these are superficial examples , actual examples will be given when confusions arise