Purusha sukta

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The first two verses of the Purusha sukta (Suktam/Sooktam), with Sayana's commentary. Page of Max Müller's Rig-Veda-sanhita, the Sacred Hymns of the Brahmans (reprint, London 1974).

Purusha sukta/sookta (puruṣa sūkta) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the "Cosmic Being". As per one version, the Suktam has 16 verses, 15 in the anuṣṭubh meter, and the final one in the triṣṭubh meter. While, the other version of the Suktam consists of 24 verses with the first 18 mantras designated as the Purva-narayana, and the later portion termed as the Uttara-narayana. But, if we observe the 24 verses of the suktha we can find no where the names vishnu or narayana.Only we can see the names viswakarma,thwasta and prajapati.In the verse 19, the suktha describes the viraat purusha was created by viswakarma(all creating god), and that viraat purusha was given name thwashta(equal to viswakarma). But why purusha suktha was assigned to vishnu is yet to understand.A rarely used version of the Suktam has additional 6 verses appended to the end, which portion is termed as theVaishnava-anuvaka since it has been adopted from the Vishnusukta, a composition of the Rigveda Samhita. The verses of the Uttara-narayana and the Vaishnava-anuvaka do not possess any coherence with the original 16 verses of the Rigveda Samhita, the liereary and Vedic tradition has tied them together for reasons not yet known.

Purusha sukta/sookta is the only Rigvedic hymn dedicated to the Purusha, and thus, even though appearing in a late book of the Rigveda, the oldest attestation of the Purusha.^[1]

As a creation hymn, the Suktam is monotheistic and pregnant with philosophical speculations. In its archaic mythological setting, the Suktam is in striking contrast to the famous creation account of Rigveda v.10.129-130.

In fact, the concept of Purusha pre-dates the cult-based ascriptions like Vaishnavite Sri Vishnu or the Shaivite Bhava. The Purusha was conceptualised as the primordial existence, transcending all Gods and even the creator. However, subsequently, in the cult-based Vaishnavite interpretation, the Purusha sukta was taken to identify Vishnu as the Supreme Being and to draw parallel to the Vishwa Rupa of the Lord Vishnu.

The Purusha sukta is found in all the four Vedas and is therefore mentioned in the Pancaratras and the Puranas as the most important Vedic hymn along with the Gayatri mantra, and it is regularly chanted in Hindu worship/Vedic rituals. Generally, the suktam is recited and the Purursha is invoked during idol installation ceremonies of Lord Vishnu.

Content

Purusha is described as a primeval gigantic man, not unlike the Norse Ymir or the Greco-Roman Zeus and from whose body the world and the varnas (class) are built. He is described as having a thousand heads and a thousand feet. He emanated Viraj, the female creative principle, from which he is reborn in turn before the world was made out of his parts.

In the sacrifice of Purusha, the Vedic chants were first created. The horses and cows were born, the Brahmins were made from Purusha's mouth, the Kshatriyas from his arms, the Vaishyas from his thighs, and the Shudras from his feet.^[2] The Moon was born from his spirit, the Sun from his eyes, the heavens from his skull. Indra and Agni emerged from his mouth.

The parallel to Norse Ymir and Greco-Roman Zeus is often considered to reflect the myth's origin in Proto-Indo-European religion.

Context

The hymn finds place in various Vedic texts like the Atharvaveda (19.6), the Samaveda (6.4), the Yajurveda (VS 31.1-6), the Taittiriya Aranyaka (3.12,13), and it is commented upon in the Shatapatha Brahmana, the Taittiriya Brahmana, the Shvetashvatara Upanishad and the Mudgala Upanishad. It is one of the few Rig vedic hymns still current in contemporary Hinduism like, the Gayatri mantra. The Purusha Sukta is also mentioned with explanations and interpretations in the Vajasaneyi Samhita (31.1-6), the Sama veda Samhita (6.4), and the Atharva veda Samhita (19.6). Among Puranic texts, the Sukta has also been elaborated in the Bhagavata Purana (2.5.35 to 2.6.1-29) and in the Mahabharata (Mokshadharma Parva 351 and 352).

The Vedantic interpretation take the suktam to allegorize the principles of approaching (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). Further, the Suktam is composed in the archaic, old early Vedic Sanskrit language as opposed to Classical Sanskrit, currently used and understood. This language barrier renders the Purusha Suktam extremely difficult to literal interpretation and symbolic clarification.

Text

Invocation

Om taccham yoravrini mahe
gaatum yajnaya
gaatum yajnapataye
daivi svastirastu naha
svastir maanushebhyaha
urdhvam jigatu bheshajam
sham no astu dvipade
sham chatushpade
Om shantih shantih shantihi

We worship and pray to the Supreme Lord for the welfare of all beings. May all miseries and shortcomings leave us forever so that we may always sing for the Lord during the holy fire ceremonies. May all medicinal herbs grow in potency so that all diseases may be cured. May the gods rain peace on us. May all the two-legged creatures be happy, and may all the four-legged creatures also be happy. May there be peace in the hearts of all beings in all realms.

Verse One

Om sahasra shirsha purushaha
sahasrakshaha sahasrapat
sa bhumim vishvato vritva
atyatishthad dhashangulam

The Purusha (the Supreme Being) has a thousand heads, a thousand eyes and a thousand feet. He has enveloped this world from all sides and has (even) transcended it by ten angulas or inches.

Verse Two

purusha evedagam sarvam
yadbhutam yaccha bhavyam
utamritatva syeshanaha
yadanne natirohati

All this is verily the Purusha. All that which existed in the past or will come into being in the future (is also the Purusha). Also, he is the Lord of immortality. That which grows profusely by food (is also the Purusha).

Verse Three

etaavaanasya mahima
ato jyaayagamshcha purushaha
paadosya vishvaa bhutaani
tripaadasyaamritam divihi

So much is His greatness. However, the Purusha is greater than this. All the beings form only a quarter (part of) Him. The three-quarter part of His, which is eternal, is established in the spiritual domain.

Verse Four

tripaadurdhva udaitpurushaha
padosyeha bhavatpunaha
tato vishvajya kramat
sashana ashane abhi

The Purusha with the three-quarters (of His energy) ascended above (the spiritual energy). His one quarter of material energy becomes this creation again (and again). Then He pervades this universe comprising a variety of sentient beings and insentient objects.

Verse Five

tasmad viraadajayata
viraajo adhi purushah
sa jaato atyarichyata
pashchaad bhumimatho puraha

From Him (the Adipurusha or original Supreme Being) was born the Virat (or Virat Purusha, the immense universal form). Making this Virat as the substratum (another) purusha (or being, Brahma) (was born). As soon as he was born, he multiplied himself. Later, he created this earth and then, the bodies (of the living beings).

Verse Six

yatpurusheNa havisha
devaa yajnam atanvata
vasanto asyasidajyam
grishma idhmash sharaddhavihi

When the devas (the demigods or beings of light) performed a yajna (or sacrificial ritual), using the Purusha as the havis (sacrificial material) for the yajna (ritual), the Vasanta (spring) became the ajya (ghee), the Grishma (summer) served as idhma (pieces of wood) and the sharad (autumn) filled the place of havis (oblatory material like the purodasha or rice-cake).

Verse Seven

saptasyasan paridhayaha
trissapta samidhah kritaha
devaa yadjajnam tanvanaha
abadhnan purusham pashum

For this (yajna or spiritual ceremony) there were seven paridhis (fuel pieces serving as borders). And, twenty-one items were made the samit or sacrificial fuel sticks. When the devas were performing this yajna or ceremony, they tied the purusha (himself) as the pashu (sacrificial animal).

Verse Eight

tam yajnam barhishipraukshan
purusham jatamagrataha
tena deva ayajantaha
sadhyaa rishayashchaye

The devas, the sadhyas and the rishis performed the sacrifice by using that Purusha as the means of yajna, the Purusha who had been born in the beginning, after sprinkling him with water by the barhis (or sacrificial grass).

Verse Nine

tasmad yajnat sarvahutaha
sambhritam vrishadajyam
pashugamstya gashchakre
vayavyan aranyan gramashcaye

From that yajna (or sacrificial ritual) wherein the Cosmic Being was Himself the oblation, was produced the prasajya (or curds mixed with ghee). Birds flying in the air, wild animals of the forest as also the domesticated animals of the villages were also produced.

Verse Ten

tasmad yajnat sarvahutaha
richassamani jijignire
chandhagamsi jijignire tasmaat
yajus tasmaad ajaayata

From that yajna (or sacrifice) wherein the Cosmic Being was Himself the oblation, were born the riks (the mantras of the Rig-veda) and the samans (the mantras of the Sama-veda). From that (yajna) the metres (like Gayatri) were born. From that (yajna again) the yujas (the Yajur-veda) was born.

Verse Eleven

tasmaadashva ajayata
ye ke Cobhaya dataha
gaavo ha jijignire tasmat
tasmad jnata ajavayaha

From that were born the horses, as also animals (like donkeys and mules) which have two rows of teeth. From that were born the cattle. From that (again) were born goats and sheep.

Verse Twelve

yatpurusham vyadadhuhu
kadhita vyakalpayan
mukham kimasya kau bahu
kaavuru padavuchayate

(Now some questions are raised by the sages:) When the gods decided to (mentally) sacrifice the Viratpurusha (and produce further creation), in how many ways did they do it? What became of his face or mouth? What became of his two arms? What became of His two thighs? What were (the products of) the two feet called?

Verse Thirteen

brahmanosya mukhamasit
bahu rajanyah kritaha
uru tadasya yadvaishyaha
padhyagam shudro ajayata

From His face (or the mouth) came the brahmanas. From His two arms came the rajanya (the kshatriyas). From His two thighs came the vaishyas. From His two feet came the shudras.

Verse Fourteen

chandrama manaso jataha
chakshoh suryo ajayata
mukhad indrash chagnishcha
pranadvayur ajayata

From His mind was born the moon. From His two eyes was born the sun. From His mouth were born Indra and Agni. From His breath was born the air.

Verse Fifteen

nabhya asidanta riksham
shirshno dyauh samavartata
padhyam bhumirdishash shrotrat
tatha lokagamm akalpayan

From (His) navel was produced the antariksha (the space between the earth and the heavens). Dyuloka (or heaven) came into existence from His head. The bhumi (the earth) evolved out of His feet, and deek (or spacial directions) from His ears. Similarly (the demigods) produced the worlds (too).

Verse Sixteen

vedahametam purusham mahantam
adityavarnam tamasastu pare
sarvani rupani vichitya dhiraha
namani kritva abhivadan yadaste

"I know (through intuitive experience) this great Purusha (the Supreme Being), the wise one, who, having created the various forms and the nomenclatures (for those forms), deals with them by those names, and who is beyond darkness and is brilliant like the sun."

Verse Seventeen

dhata purastadya mudajahara
shakrah pravidvan pradishashcha tasraha
tamevam vidvan amrita iha bhavati
nanyah pantha ayanaya vidyate

In the ancient days, Prajapati (Brahma) praised Him. Indra who knows all the four quarters also spoke about Him. Anyone who knows Him thus, will become immortal even in this life. For attaining liberation there is no other path (than knowledge of this Purusha, the Supreme Lord).

Verse Eighteen

yajnena yajnam ayajanta devaha
tani dharmani pradhamanyasan
te ha nakam mahimanas sacante
yatra purve sadhyah santi devaha

The (demi)gods worshiped (the Supreme Creator in the form of) yajna through yajna (sacrificial ceremonies). Those very processes became the primary dharmas (laws guiding humanity). Those great ones attain that heaven where the ancient devas (demigods) and sadhyas live.

Verse Nineteen

adbhyas sambhutah prithivyai rasacca
vishvakarmanah samavartatadhi
tasya tvashta vidadhad rupameti
tatpurushasya vishvamajanamagre

The Viratpurusha manifested from out of (the all-pervading) water as also the essence of the element of earth with the help of viswakarma, the Creator. This Viratpurusha was named as tvashta(who is equal to the viswakarma) The (Paramapurusha, known as) Tvashta engaged Himself in the act of creating (the fourteen planetary systems), (which form of the expanded) figure (of the Viratpurusha). (Thus) the entire creation (related to the Viratpurusha) came into existence in the very beginning of creation.

Verse Twenty

vedahametam purusham mahantam
adityavarnam tamasah parastat
tamevam vidvan amrita iha bhavati
nanyah pantha vidyate'yanaya

"I have known that great Purusha (Supreme Being) who is brilliant like the sun and who is beyond all darkness. One who knows Him thus becomes immortal (even) here. There is no other path for liberation than this."

Verse Twenty-one

prajapatishcharati garbhe antaha
ajayamano bahudha vijayate
tasya dhirah parijananti yonim
marichinam padamicchanti vedhasaha

Prajapati (the Supreme Creator) moves inside the cosmic womb. (Though) unborn He takes birth in a variety of ways. The wise ones know His (real nature) as the origin (of the universe). The (secondary) creators desire to attain the positions of Marichi and others.

Verse Twenty-two

yo devebhya atapati
yo devanam purohitaha
purvo yo devebhyo jataha
namo ruchaya brahmaye
Obeisances to Him, the self-luminous Brahman, who shines for the (demi)gods, who is the leader of the rituals of the gods and who was born even before the gods.

Verse Twenty-three
rucham brahmam janayantaha
deva agre tadabruvan
yastvaivam brahmano vidyat
tasya deva asanvashe

In the beginning of creation, the gods, manifesting the light of Brahman, addressed Brahman thus: "That brahmana who realizes (You) thus, all the gods will come under his control."

Verse Twenty-four

hrishcha te lakshmishcha patnyau
ahoratre parshve
nakshatrani rupam
ashvinau vyattam
ishtam manishana
amun manishana
sarvam manishana
Om shanti shanti shantihi

O Purusha! The goddesses Hri (modesty) and Sri (Lakshmi, wealth) are Your consorts. Day and night are Your lateral limbs. The stars are Your form. The Ashvins are your widely opened (mouth). (O Purusha) fulfill our desire for self-knowledge as also our desire for the enjoyments of this world (like longevity, cows, and horses). Give us all that we need. Om, let there be peace, peace, peace.

Interpretations

The President of the Ramakrishna Mission, at Chennai, in commentating on the introduction to Swami Amritananda's translation of Sri Rudram and Purushasuktam, stated that the Vedas describe the essential nature of the Supreme Being and the Purusha sukta is one of those hymns which describe Parabrahman.

Verse 1: According to two commentators, Sayana and Bhatta Bhaskara, this verse identifies the Supreme Being, Vishnu in Vaishnavism. The Vaishnavite saint, Raghavendra Swami comments that Vishnu is in all Purushas or souls and that He is complete even in dust, grass,wood and in the small particles.[1]

Verse 2: The same commentators state that the Supreme Lord is greater than the sum of His creation. The manifested world is only a fraction of Vishnu. This verse is an allusion to panentheistic concepts in Vaishnavism. Raghavendra Swami comments that "Vishnu is in the Past, is in the Present and will be in the Future,as He is the Complete- the Omniscient and Omnipotent."

Verse 3: The saint comments that everything in the universe acts as per the order of Hari.

Verse 4: Bhatta Bhaskar, the commentator has stated that many things such as elements and sense organs were created. Raghavendra Swami comments that Vishnu is omnipresent.

Verse 5: Raghavendra Swami comments that Sriman Narayana is the Lord of everything created.

Verse 6: Sayana states since many substances were not yet created so the devas mentally performed a yajna. The spring season became ghee, summer season became fagots and autumn season became havis, purodasa.

Raghavendra Swami comments that Vishnu created the seasons for this yajna.

Verse 7: The saint states that Vishnu, is the ultimate creator, preserver and destroyer.

Verse 8: Bhatta Bhaskara interprets this verse to mean that both wild and domesticated animals were created from Purusha who is the soul of everything. Sayana states a similar interpretation and like Bhatta, agrees that that Vayu, the wind deva is the presiding deity over space and animals are from the deity of space.

Verse 9: Bhatta Bhaskara, the commentator states that the Vedas such as Rig Veda and yajus were born from the sacrifice. Sayana additionally includes creation of the Gayatri mantra from this sacrifice. Raghavendra Swami states that Vishnu created the Vedas, the Gayatri mantra, etc.

Verse 10: Bhatta Bhaskara interprets the animal creation from this Purusha. He states that horses, animals with two rows of teeth in the upper and lower jaws such as donkeys were born. Additionally, cows, goats and sheep were created.

Raghavendra Swami states that Vishnu created horse, donkey, sheep, cow and goats for this yajna.

Verse 12: Both commentators state that the four classes of human society (castes) were born from Him.

Warriors were created from the arms of God and the priests were from his head and the merchants from his abdomen and the laborers from his legs. This may be interpreted as meaning that no one caste is more important than the other and that society cannot survive without all parts working together.

Verse 13: Both commentators state that the devas such as Indra, Agni and Vayu were born from various parts of the Supreme Being, The saint comments that Hari has created Chandra by his mind, Surya by his eyes, Indra and other devas from his face. Sri Hari created Vayu by his breath.

Verse 14: Sayana states that heaven emerges from his head, the earth from his feet and from his ears, the quarters were created. Bhatta Bhaskara interprets this verse to mean the various worlds were created from the Supreme Being.

Verse 15: Sayana states that from such worship came the dharmas which sustained the world emerged and the fruits of such worship. Bhatta Bhaskara states that all the elements which sustain the world emerged and the great ones reached heaven where there is only happiness.

The saint comments that all the devas performed the yajna and attained the fruits by Vishnu, i.e., moksha.

See also

Wikisource has original text related to this article: The Rig Veda/Mandala 10/Hymn 90

• Nasadiya sukta

References

• Swami Amritananda's translation of Sri Rudram and Purushasuktam,, Ramakrishna Mission, Chennai.
• Ananda Coomaraswamy, Rigveda 10.90.1: aty atiṣṭhad daśāṅgulám, Journal of the American Oriental Society, vol. 66, no. 2 (1946), 145-161.

External links

• Ramanuja school interpretation.
• Dvaita interpretation of Purusha sukta.
• Divine Life society interpretation.
• The secrets of Purusha Sukta, in Telugu, by Acharya Sri Ekkirala Bharadwaja
• Translation by Ralph Griffith