The brahma purANa is one of a group of histories written more than two thousand years ago, a compilation having a form that is inherent to all major literature of the ancient Indian subcontinent. The earliest of these was the Rgveda dating from 3000+ years ago. The Indus Valley is considered the origin of veda, controversy over the Aryan question notwithstanding. And it is here that we find the remnants of ancient civilization with distinct features: the vedi, or sacrificial altar; the famous yogin seal, a classic example of culture extending itself through time and influencing later custom; and the three leaf motif representing the leaves of the sacred fig tree or vata which plays an important role in history suggesting a number of relations to later Indian civilization, one of which is the north star.

A collection of different compositions, the veda comes to us in numerous forms. The original four are the Rg, sAma, yajur and atharva. Each of the four veda has two distinct parts; mantra, words of prayer and adoration addressed either to the sun or to the air, sky , wind, etc., and brahmaNa, consisting of vidhi and arthavada, directions for the detail of the ceremonies at which the mantra were to be used and explanations of the legends etc., connected with them. Later additions include the AraNyaka, philosophical writings connected with the brAhmaNa and composed and studied in the forests and the upaniSad, attached to the AraNyaka which are philosophical writings whose aim is exposing the secret meaning of the veda and regarded as the source of the later philosophies. Besides these are the sUtra, vedAnga, and bhASya portions which are rules, expositions on scientific subjects and commentaries to the various divisions of the veda. There is also what is called secondary knowledge and these are appended to each of the four veda: viz, the ayurveda, science of medicine, the dhanurveda, science of archery, the gAndharvaveda, science of music, and the zastrazAstra, science of arms. Two others, the sthApatyaveda, science of architecture, and zilpazAstra, knowledge of arts, are also reckoned as upaveda. Then come the dharmzAstra, and the two epics, the rAmAyana and mahAbhArata.

The purANa, ancient histories, developed as explanations of the earlier veda for a general audience who's life was not so intimately connected with its esoteric aspects. The deities of the purANa are brahmA, viSNu and ziva. They replaced the earlier lords of fire and air and as the brahmaNa era passed, a new social order was established with the purANa serving to explain the old legends and giving people a path to the attainment to virtue. In structure they are similar to the dharmazAstra and epics, but to be called a purANa in the classical sense the work must deal with paJcalakSaNa, five characteristics: 1) sarga, primary creation, 2) pratisarga, secondary creation of primary matter, 3) vaMza, genealogy 4) manvantara, ages of man, and 5) vaMzAnucarita; the history of dynasty. Each of the 18 purANa deal with these subjects, some more completely than others. By this time, the gods of the purANa had developed into distinct personalities, each with his own group of followers. This is reflected in the dedications of the different purANa, so that each deity has 6 extolling his particular virtues. As they were additions to the original veda, not as much care was taken in their transmission: the tradition of oral recitation had been overtaken by written compilations and the editors of these felt they could make changes according to their own following. Although some historians believe this has changed the purANa too much, still it would be difficult to alter the underlying structure without having to also meddle with the original legends themselves. As the populace increased along with their desire for attaining to virtue, additions called sthala purANa were made which recount the history and merit of holy places.

With the proliferation of sectarian understanding, original ideas mutated into doctrines meant to further beliefs and interests of particular groups. This resulted in the creation of pseudocatholic laws of which the result is seen in todays so-called caste system and the inequalities of the numerous subcastes and tribes. There is none too little that can be said about this: the backlash to classic society in the form of anti-brahmanism and prakriti movements to promote creation of a catholicism meant to assuage the bruised corpus of what is society today. Example taken out of context and inaccurate translation have resulted in misunderstandings and abberation that are nowhere to be found in veda. ariSTa is confused with prArabdha: the misfortune caused by birth is karman, or what one is required by circumstance to do. But a misfortune caused by a birth defect being remedied is not to say duties in life change. What work is required by circumstance needs to be fulfilled in order for one to be happy and prosper. Misfortune can be changed to the better: this is the purpose of veda. To persons whose mother language is one of a regional prakRt, on reading the purANa in devanAgarI it can easily be revealed.