Devotees Vaishnavas: The Purusha Sukta

domingo, 3 de enero de 2010

The Purusha Sukta

Fotos de

Scenes from the "Annakut" festival, Go Puja (worship of Mother Cow -- "go maataa"), and Srila Prabhupada's disappearance day observance here at ISKCON Baroda (Annakut was observed on October 19).

Annakut, Go Puja, & SP Tirobhav @ ISKCON Baroda

The Purusha Sukta

The Purusha Sukta is a most commonly used Vedic Sanskrit hymn. It is recited in almost all Vedic rituals and ceremonies. It is often used during the worship of the Deity of Vishnu or Narayana in the temple, installation and fire ceremonies, or during the daily recitation of Sanskrit literature or for one's meditation.

The Purusha Sukta is an important part of the Rig-veda (10.7.90.1-16). It also appears in the Taittiriya Aranyaka (3.12,13), the Vajasaneyi Samhita (31.1-6), the Sama-veda Samhita (6.4), and the Atharva-veda Samhita (19.6). An explanation of parts of it can also be found in the Shatapatha Brahman, the Taittiriya Brahmana, and the Shvetashvatara Upanishad. The Mudgalopanishad gives a nice summary of the entire Purusha Sukta. The contents of the Sukta have also been reflected and elaborated in the Bhagavata Purana (2.5.35 to 2.6.1-29) and in the Mahabharata (Mokshadharma Parva 351 and 352).

The most commonly used portion of the Sukta contains 24 mantras or stanzas. The first 18 mantras are designated as the Purvanarayana, and the rest as the Uttaranarayana. Sometimes 6 more mantras are added. This part is called the Vaishnavanuvaka since it has been taken from another well known hymn called the Vishnusukta, a part of the Rig-veda Samhita. Though the mantras of the Uttaranarayana and the Vaishnavanuvaka do not seem to have any coherence with the 16 mantras of the Rig-veda Samhita, tradition has somehow tied them together.

The Purusha Sukta is a rather difficult text to explain in a modern way. This is primarily because of the archaic language that cannot always lend itself to interpretations based on the classical Sanskrit, and that many of the words can be taken in several different ways, both literal and symbolic.

Nonetheless, the Purusha Sukta gives us the essence of the philosophy of Vedanta, the Vedic tradition, as well as the Bhagavad-gita and Bhagavat Purana. It incorporates the principles of meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). This is why it is highly regarded and extensively used today as much as thousands of years ago.

The Text

Peace Invocation

Om taccham yoravrini mahe

ghatun yajnaya

ghatun yajnapataye

daivi svastirastu naha

svastir manushebhyaha

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.

Text One

Om sahasra shirsha purushaha

sahasrakshas 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.

Text 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).

Text Three

etavanasya mahima

ato jyayagamshcha purushaha

padosya vishva bhutani

tripadasya mritam divi

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.

Text Four

tripadurdhva 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.

Text Five

tasmad viradajayata

virajo adhi purushah

sa jato atyarichyata

pashchad 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).

Text Six

yatpurushena havisha

deva 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).

Text Seven

saptasyasan paridhayaha

trissapta samidhah kritaha

deva 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).

Text Eight

tam yajnam barhishipraukshan

purusham jatamagrataha

tena deva ayajantaha

sadhya 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).

Text 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.

Text Ten

tasmad yajnat sarvahutaha

richassamani jijignire

chandhagamsi jijignire tasmat

yajus tasmad ajayata

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.

Text Eleven

tasmadashva ajayata

ye ke cobhaya dataha

gavo 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.

Text Twelve

yatpurusham vyadadhuhu

kadhita vyakalpayan

mukham kimasya kau bahu

kavuru 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?

Text 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.

Text 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.

Text Fifteen

nabhya asidanta riksham

shirshno dyauh samavartata

padhyam bhumirdishash shrotrat

tada 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).

Text 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."

Text 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).

Text 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 (sacrifical 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.

Text Nineteen

adbhyas sambhutah prithivyai rasacca

vishvakarmanas samavartatadhi

tasya tvashta vidadhad rupameti

tatpurushasya vishvamajanamagre

The Viratpurusha manifested Himself from out of (the all-pervading) water as also the essence of the element of earth. This Viratpurusha was born out of the greatness of the Paramapurusha, the Creator. 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.

Text 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."

Text 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.

Text 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.

Text 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."

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.

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