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anveshana · 2 years

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PURUSHA SUKTAM

पुरुषसूक्तम् Purusha Suktam

Importance and Significance:

Smriti is that which is remembered or Shruti which is heard has vedas, puranas, Upanishads and epics.

We have five important suktams called “Pancha Suktams” in Vaishanava Sampradaya. They are

· Purusha Suktam

· Narayana Suktam

· Sri Suktam

· Bhu Suktam

· Nila Suktam

Purusha Suktam is seen in Rik, Sukla Yajur vedam, Krishna Yajur Vedam, Sama Vedam and Atharvana Vedam. Purusha Suktam is considered as a important as Sri Rudram, Vishnu Sahasranamam chanted in our daily parayana. Purusha Suktam is considered as an important one as it is seen in all the vedas.

PurushaSuktam is found in 10th Mandalam as 90th Suktam, with 16 Mantras.

What is said in Purusha Suktam

The word Purusha refers to Paramapurusha, Narayana, purushotthama in the form of ViraatPurusha.The source of all the creations and Purusha suktam talks about the manifestations of Narayana. The manifestation was done through Yagna. Rest of the things let us see in the suktam verses.

In summary, A Yagna was performed – art of sacrifice

· Name of Yagna – Sarvahutah

· Who was worshipped – Purusha

· Who was the kartha – Brahma (Creative aspect of Purusha)

· Who were the priests – Devas (Purusha’s senses)

· Who was the sacrifice – Brahma himself.

· What was Barhis – All of Nature

· Who was the Fire – Narayana’s heart

· What was sacrificed – Purusha himself (his body contained all creations)

Please note that the meanings/translations given here are presented in simple English and direct method. I have read many commentaries with variations. In order to keep it simple, have maintained the essence of Purusha Suktam intact without diverting into other branches of debatable topics. The meanings or translations appearing here are taken from the best of what the Vedhacharyas have presented to us and re-presenting in a way that its reachable and understandable to all the common people. I do not have any competency to debate any of the topics.

Let’s check each of the verses.

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥१॥ Sahasra-Shiirssaa Purussah Sahasra-Akssah Sahasra-Paat | Sa Bhuumim Vishvato Vrtva-Atya[i]-Tisstthad-Dasha-Angulam ||1||

The very first mantra introduces us “The Cosmic Being or Purusha” giving little details about his physical features. Purusha, in literal sense means “MAN”. Here we consider as “Narayana” alone as Purusha because, Purusha denotes “Someone who walks ahead” is purusha “Agragami Purusha”and rest of all is” creation “Prakriti as feminine.

Sahasra in Sanskrit means 1000 as such but here we do not take it number context, it simply denotes infinity. Dasha 10 is again a number which starts as a counting numeral as there only 9 numbers. Purusha here cannot be limited to 10 or 1000 or any number for that matter. Here the essence is that PURUSHA has 1000 heads, 1000 eyes and 1000 feet means that he is infinite. All the heads in the universe are his, all the feet are manifested from HIS feet and all the eyes are his eyes. PURUSHA has pervaded the universe beyond 10 directions (represented as 10 fingers)

Dashangulam is measured as the distance between the chin and head. Secondly, when you open the mouth, the distance between the two sets of upper teeth and lower teeth. Purusha exists here as well. The way Yashodha saw the vishwam in Krishna’s mouth.

taayige baayalli jagavannu torida jagadhOdhaaraka namma uDupi shree krishna (krishna nee bEganE baarO)

पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् । उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥ Purussa Evedam Sarvam Yad-Bhuutam Yacca Bhavyam | Uta-Amrtatvasye[a-I]shaano Yad-Annena-Ati-Rohati ||2||

Purusha exists in Idam both movable and immovable objects. Purusha existed in the past, is present and who will remain in the future(in sarvam), denotes that he is lord of immortality ie which does not die (Amruta). Purusha does not have death. HIS creation feeds on food, grows on food and is full of food (Annamayam jagat). Annena Rohati. In other words, Purusha becomes the Universe to help the Jivas that grow on food, and work on their karma phala. But the universe is not his real form.

एतावानस्य महिमातो ज्यायाँश्च पूरुषः । पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥ Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah | Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||3||

This is his glory (Etaavaanasya Mahima) of gods and mortals. Purusha is greater than HIS creation mortals and imortals Purusha is not confined only to the creation of gods n men. The unmanifested is greater than what is manifested. The verse padosya Viswa Bhutani means all the beings in past, present and future womb is jus one part of his creation that is manifested, tripadasyamrutam divi. Remaining three forths is immortal (amrutam) and he stay in DIVI (consciousness form). The intention here in mentioning one fourth and three forth simply means that only a fraction of PURUSHA is manifested. Purusha is beyond time, space, but universe is governed by them.

त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः । ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥ Tri-Paad-Uurdhva Udait-Puurussah Paado-Asye[a-I]ha-Abhavat-Punah | Tato Vissvang Vya[i-A]kraamat-Saashana-Anashane Abhi ||4||

The Purusha ascended above with his un-manifested spiritual energy of 3 parts (Tri-Paad) and his one quarter (Padosya) became the creation and was being manifested again and again (punah). Purusha pervaded the created universe with beings that eat and not eat (Saashana-Anashane)

तस्माद्विराळजायत विराजो अधि पूरुषः । स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥ Tasmaad-Viraadda-Jaayata Viraajo Adhi Puurussah | Sa Jaato Atya[i-A]ricyata Pashcaad-Bhuumim-Atho Purah ||5||

From the Purusha Universe came forth, here Universe in the form of Virat Purusha, From this Virat Purusha, creative aspect was born which is Brahma(Sa Jaato Atya[i-A]ricyata, after Brahma was born, he created the earth, bodies and beings.

Note: After Brahma was born, Aniruddha Naryana asked ``brahman kim tUshNIm bhavasi - iti'' “Why are you not doing anything” Brahma responded ``ajnAnAt - iti hovAca''. “ I have no knowledge”. Anirudhha Narayana then advises Brahma to perform “Srishti Yagna”.

It is required to understand Aniruddha Narayana here.

Naryana is considered as 4 Vyuha murthis.

1st Vyuha Murthi – Vasudeva - MAIN

2nd Vyuha Murthi – Sankarshana - Preservation

3rd Vyuha Murthi – Pradyumna - Dissolution

4th Vyuha Murthi – Anirudhha - Creation

यत्पुरुषेण हविषा देवा यज्ञमतन्वत । वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥ Yat-Purussenna Havissaa Devaa Yajnyam-Atanvata | Vasanto Asya-Asiida-Ajyam Griissma Idhmah Sharad-[d]Havih ||6||

Yagna was performed. This was called as Srishti Yagna, but there is no one to perform the Yagna except for PURUSHA. How did the Yagna happen? the context here is applied what is called as "Manasa Yagna". Srishti Yagna was performed in the Purusha's heart.

Purusha himself was the bhokta, was the havis (Yat-Purussenna Havissaa), the devas (Purusha's five senses) were the priests of this yagna. Purusha sacrificed himself to the fire (creative) . The fire to burn brighter needs clarified butter to carry the offering from earth to heaven. Spring (Vasanta) was the ghee here, Summer became its wood (Idhmah) Sharad (Autumn) was offered in the fire as Havis.

सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः । देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥८॥ Saptaasya[i-A]asan Paridhayas-Trih Sapta Samidhah Krtaah | Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum ||7||

Saptasyan Paridhaya - Seven Paridhis (boundaries)- These are sticks placed around Agni in the homa kundam. The seven paridhis account for seven meters of chandhas. Sayana charya says that Aditya Surya has seven ropes for seven horses considered as 7 meters which are

Gayatri: 3 padas of 8 syllables containing 24 syllables in each stanza.

Ushnuk : 4 padas of 7 syllables containing 28 syllables in each stanza.

Anustubh: 4 padas of 8 syllables containing 32 syllables in each stanza. This is the typical shloka of classical Sanskrit poetry

Brihati : 4 padas (8 + 8 + 12 + 8) containing 36 syllables in each stanza.

Pankti : 4 padas (sometimes 5 padas) containing 40 syllables in each stanza.

Tristubh: 4 padas of 11 syllables containing 44 syllabes in each stanza

Jagati: 4 padas of 12 syllables containing 48 syllables in each stanza.

Homakundam - Square or Round

First paridhi of Agni will have 3 sticks in each of the three directions except for East. (3X1=3)

in similar way, second paridhi will have 3 more sticks in each of the directions.(3X1=3)

7th stick is placed in East direction to SUN. (it is not required) but still placed as 7th stick

Trih Sapta Samidhah Krtaah - 3x7=21 Samithis

What do these account for?

5 Bhootas - Earth, Fire, Water, Ether and Air

5 panchatanmatras -Shabdam, Sprasham, Roopam, Ruchi, Gandham

5 Gyanendiryas - Ears, Skin, Eyes, Tongue, Nose

5 Karmendriyas - Vak (speach) ,Pani (hands), Pada (legs), Payu (anus) and Upastha (genitals)

1 Manas

5+5+5+5+1 = 21 Samithis for the Yagna.

Devaa Yadyajnyam Tanvaanaa Abadhnan-Purussam Pashum

The Gods performed the Yagna, and tied the PURUSHA 'Brahma" as Yagna pasu for the sacrifice.

तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः । तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥ Tam Yajnyam Barhissi Pra-Ukssan-Purussam Jaatam-Agratah | Tena Devaa Ayajanta Saadhyaa Rssayash-Ca Ye ||8||

The ritvik priests sprinkled the holy water on the Purusha (purusha jaatamgratah) one who was born first, to consecrate him. The act of prokshan resulted the sadhyas from vaikuntam, devas and rishis from Swarga performed the yagna called "sarvahutah".

तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् । पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥ Tasmaad-Yajnyaat-Sarvahutah Sambhrtam Prssadaajyam | Pashuun-Taashcakre Vaayavyaan-Aarannyaan Graamyaash-Ca Ye ||9||

From the "SarvaHutah" yagna, curd was born mixed with Ghee(prussadhajyam- amalgamation of curd and ghee). From this, Brahma created Pasu (animals), Vayavvyan (birds), He created animals that live in forests (Aranyan) and animals that live in villages (graamyan)

तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे । छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥९0॥ Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire | Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||11||

From that "Sarvahutah" Yagna, where Purusha was himself the oblation, Rig veda mantras and Saama veda mantras were born. Also born were the Chandas meters then was born Yajus mantras.

तस्मादश्वा अजायन्त ये के चोभयादतः । गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥१०॥ Tasmaad-Ashvaa Ajaayanta Ye Ke Co[a-U]bhayaadatah | Gaavoh Ha Jajnyire Tasmaat Tasmaaj-Jaataa Ajaa-Vayah ||12||

From thet Yagna, next arose Horses, "ye ke ca ubhayAdataH jaj~nire" animals with one set and two sets of teeth, then came the cows, followed by goats and sheep.

यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् । मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥ Yat-Purussam Vya[i-A]dadhuh Katidhaa Vya[i-A]kalpayan | Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Ucyete ||13||

This verse is more like a question and answer. In the the first verse Veda questions when was Purusha divided and into how many parts? Who was born face and how was his arms described and how the thighs and feet named?

ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः । ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥ Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah | Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||14||

Virat Purusha's face became Brahmana jati(Men of Learning), His hands became Khatriya Jati(warriors), his thighs became Vysya(traders) and from his feet arose Shudra jati (servants).

Note: Perspective is important here. Brahmanas were born from PURUSHA's mouth. This doesn't mean literally coming out of mouth. Shabdam came from purusha's mouth which mean vedas. The vedas were to be learnt, protected and preached. This job was given to Brahmanas.

Kshratriyas were to protect the nation, place and cities and people. They emerged from the hands of Brahma.

Vaishyas were born from the thighs of Brahma. In those days, money or coins were counted keeping the base as thighs and also to balance the society in terms of trading and sustenance.

Shudran were born from Purusha's feet to do carry out the physical work.

One should not take in the sense that Brahmins are of High class and Shudras are of low class. They were created for a cause. Feet are considered to be the most important aspect of Lord Vishnu. We put our offerings near to GOD's feet. We look up to Narayana's feet.

Another indication, Lord Narayana himself showed that Brahmanas and Shudras are same for him. Best Example for this is Lord in Vatapatra Sai. He is seen licking his toe.

This verse had some controversies that this was later added and not available in original text. There are enough proofs that the 4 varnas descriptions are in different places in the vedas. All the major vedacharyas have commented on the verses. If it were to be added later, vedacharyayas would not have given their comment. Uvattacharyar has very clearly mentioned about the above as "ORIGINAL TEXT"

Proof in Bhagavadgita: Chapter 4 Bhagavad Gita: Chapter 4, Verse 13

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: | तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् || 13||

chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ tasya kartāram api māṁ viddhyakartāram avyayam

Meaning : The four categories of occupations were created by me according to people’s qualities and activities. Although I am the creator of this system, know me to be the non-doer and eternal.

चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत । मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥ Candramaa Manaso Jaatash-Cakssoh Suuryo Ajaayata | Mukhaad-Indrash-Ca-Agnish-Ca Praannaad-Vaayur-Ajaayata ||15||

From the mind of Purusha, Chandra was born. From HIS gaze , Shining SURYA was born. Agni and Indra were born from Purusha's face. From his prana, Vayu was born.

Prana is just one type of breath. There are five pranas (pancha pranas). They are apAna, vyAna, samAna, udAna are some of the others.

नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत । पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥ Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata | Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||16||

From the navel, antariksham was formed, from the head Swarga lokam was established. Earth was formed from the feet, from the ears of purusha, directions were born. In this way, an universe of name roopam was formed.

यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् । ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥ Yajnyena Yajnyam-Ayajanta Devaas-Taani Dharmaanni Prathamaanya[i-A]asan | Te Ha Naakam Mahimaanah Sa-Canta Yatra Puurve Saadhyaah Santi Devaah ||17||

The Pranas and Indriyas of Prajapati worshipped the Virat Purusha of the Sacrifice. From this sacrifice, Dharmas were evolved which will help sustain the world. Great ones reached heaven where there is only happiness. These great ones are sadhyas.

These translations are based mainly on the three vedacharyas

1. Sayanacharya

2. Bhatta Bhaskar

3. Ranganatha Muni

There are 6 more verses seen in two anuvakams in Shukla Yajurvedam.

To be continued...

Srimathrenamaha!!!

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