Purushasooktha

Note:- This meaning of the purushasooktha is just text. ,but meditation very deep secret and deep and life changing. The great secret should be transmit by direct interaction with master After the deep understanding of the meaning of sooktha leads to the natural practical meditation of "Vayshvanara vidya"(virat purusha upasana).

Verse 1

sahasra SIrshA purusha:  |  sahasrAksha: sahasrapAt  |

sa bhUmim vishvato vRtvA  | atyatishTad daSAngulam  || 1 ||

(sahasra) Thousands (SIrshA) of heads has (purusha:)
the great being. (sahasra) Thousands of (aksha) eyes has he,
(sahasra pAt) and thousands of legs. (sa) He (vRtvA) 
manifests (bhUmim) the world. (atyatishTat) He stands
beyond (daSAngulam) the count of ten fingers.

The words ``purusha'' in its most literal sense means man. This is not a generic for human, but includes the masculine sense and principle of the world. In one way, it is interpreted as Narayana alone is purusha, and all the rest of prakriti, creation, is female. Purusha may also be split as pura + usha -- the dawn-light (usha) of the city of the body (pura). Or pu + rusha, one whose passions are refined. Or even puru + sha, filled with wisdom and happiness. Which purusha is referred to here?

Man - is a simple answer, with some merit for its arguments. Man was created first, and he is a creature that knows not its own glory, and he is sacrificed for the rest of creation -- a humbling thought for us.

However, theistic and mystic sources tend to interpret purusha as Parama Purusha, the Supreme Purusha, Purushottama, the best among purushas, Sriman Narayana. He is the source and the basis of all creation, he manifests himself in all of it. All creation is his body -- the vishvaroopa mahAkAya. He encompasses it.

So why does this Purusha have thousands of feet, hands, eyes? One must remember that large numbers, like a thousand, can refer to a fuzzy ``uncountable''. SAyaNAcArya interprets this as the Purusha manifesting himself in all that lives. And since all was created from his body, as we shall see, all heads are his heads, all eyes his eyes, all feet his feet.

And then we see that the Purusha extends beyond ten fingers. Rather limited that seems -- until we read sAyaNA again. The ten fingers here are the digits, the ten fingers of human hands. They are the basis of count, of all mathematics, of all the logic and science built on mathematics. However, they are all limited when it comes to analyzing purusha. He is transcendent, and beyond such limited understanding.

With uncounted heads
Uncounted eyes, and
Uncounted feet, He
Moves, as all of
Creation
Verily is He
Uncountable.
Beyond the grasp
Of the hands of men. 

---

Verse 2 

purusha evedaGM sarvam | yad bhUtam yac ca bhavyam |

utAmRtatvasyeshAnaH | yad annenAtirohati || 2 ||

(purusha) purusha (eva) alone (idam sarvam) is all 
of this, (yad bhUtam) that which was, (yac ca bhavyam) and
that which is too be. (uta) Moreover (amRtatvasya) of 
immortality too (IshAna) is he alone Lord. (yad) That 
which (annena) as food (atirohati) shows itself, that too is
purusha.

Purusha is creation, this we know. In time, he is all that is, all that was, and all that is to be. Does he have an end, like death ? No. He is Lord of immortality, of the eternal that dies not (a-mRta).

Creation feeds on itself. It requires food to grow, to flourish. What is food but other life? Life feeds on life, be it plant, or animal life. This is why we say the world grows on food, the world is fill of food (annamayam jagat). All that is hidden in creation, and all that emerges, to show itself and be food, all this is purusha. He sustains creation as food.

That which is, 
Was, and is to be.
All of this
Is he alone..
And the eternal,
Beyond all end,
He is Lord,
Alone, of that.
The world is food..
That which hides,
And ventures forth,
He is that too.

Verse 3

etAvAn asya mahima | ato jyAyAGSca pUrusha: |

pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi || 3 ||

(etAvAn) All that is here seen (asya) is his (mahima) 
greatness. (ata:) And then, beyond all this (purusha: ca)
is that Purusha (jyAyAn) great. (vishvA bhUtani) All
that was created in this world (pAdo) is but one part
(asya) of him. (tripAd) The other three parts are (divi)
in heaven, (amRtam) where they are eternal.

This world of name and form (nAma-rUpa-bheda- jagat) is but one part of Purusha. Sat (truth), cit (being) and Ananda (bliss) are the other three parts, that rest in Narayana alone, and are eternal in him. As Sri Krishna says in the Gita (10-42), ma eka amSena sthito jagat -- By a fraction of my yogic powers alone I sustain this world. And he is the one whose sport is this world, who sports without distinction of name or form. (rUpa nAma vibhedena jagat krIdati yo yathA).

All that you see
Is but his glory
He is more
Than all of this
All of creation
Is but a fourth of him.
Three parts eternal
Rest in him alone.

---

Verse 4

tripAd Urdhva udait purusha: | pAdo 'syehAbhavatpuna: |

tato vishva.n vyakrAmat | sASanAnaSane abhi || 4 ||

(tripAd) Three parts (purusha:) of the purusha (udait) rise 
above, (Urdhva) above all creation. (pAda:) One part alone
(asya) of his (iha) is here (abhavat) manifested (puna:) again and again. 
(tata) From that part did (sASana - anaSana) beings that eat and eat not,
(vishvak) all of these (abhivyAkramat) did come forth.

Ranganathamuni comments on the greatness of the Purusha who looms above all creation. he is filled with grace and all joy, knowledge, and goodness. He is eternal, and the basis of all. The world's sustenance is but his sport. His joy is himself, as he is all. That besides, even the Vedas wonder about his greatness. ``so anga veda yadi vA na veda.'' He alone knows -- or maybe he knows not. (Rg Veda, nAsadIya sUkta).

The way ``yad annenAtirohati'' and ``sASanAnaSane abhi vyAkramat'' are interpreted is a point of some discussion. Peterson, Renou, and LeMee, who give simply ``man'' for Purusha, interpret these as ``man, who grows by food'', ``a part of man was made into all things that eat and eat not, and advanced towards these/as these, outwards''. I prefer sAyaNA's interpretation, as given above. Not only is the importance of food stressed, two verses before, but now Purusha is also that which eats not, life and non-life. This is in conformity with the Visistadvaita view of Brahman manifest as cit and acit, living and inert.

Three parts of his
Are beyond all this
All of this, is but a part.
Again and again,
All that eats,
And that eats not
Appeared from this
One part of His.

---

Verse 5

tasmAt virAd ajAyata | virAjo adhipUrusha : |

sa jAto atyaricyata | pashcAd bhUmimatho pura: || 5 ||

(tasmAt) from that great purusha (virAt) did the shining 
universe (ajAyata) come forth. (virAjo adhi) From that 
virAt, with its needs in heart (purusha:) came forth 
Brahma, to care for it. (sa) He (jAta:) was born 
(ati aricyata) and grew very large, extending (pascAt) 
in front (bhUmim) of the earth (ata:) and then (pura:) behind.

From Purusha came forth the universe. The creative aspect of his, Brahma, came forth, and grew to include everything in himself. This is why the universe is called ``bramhAnda'', the egg/sphere of Brahma. ``BramhAnda'' is also an adjective indicating magnitude. This image of extending above and on all sides of the earth is in concordance with Ranganathamuni.

What did this Brahma do after he was born ? SAyaNA gives the following interpretation. He grows very large after being born (sa jAto atyaricyata). And then (pascAt) he (sa) creates the earth (bhUmim) and then (ata:), (pura:) -- cities -- bodies for creatures to live in. ``virAt vyaktRkto deva-tiryag-manushyAdi rUpo 'bhUt''. He became large and became the bodies, or gave form to devas, animals (tiryak) and humans.

There is support for the former view from the sAkalya brAhmaNa, however. In this work, Aniruddha Narayana, one of the four aspects of Narayana in the first tier of the Vishaka Yupa, appears to Brahma. This Bramha, engorged with growth as it were, is inactive, he does nothing. Aniruddha asks him the reason for his inactivity ``brahman kim tUshNIm bhavasi - iti'' and Brahma replies, ``Because of not knowing'' - ``ajnAnAt - iti hovAca''. However, Brahma has to create. This is his nature. So to remove his ignorance, Aniruddha Narayana instructs him to perform sRshTi yajna, the sacrifice of creation.

In the brAhmaNa, this is termed kAncana yajna, the rite of gold. ``brahman sRshtyartham kAncana yajnam kuru''. By this means will you be able to create the worlds, as you have in kalpas past. The rest of Aniruddha Narayana's instructions and the details of the srSHti yagnya are given in the verses to come.

From him came forth
The bright Universe
And he became a Creator
For its sake
And so he created
The verdant Earth
And creation
Was his body.

---

Verse 6

yatpurushena havishA | devA yajnam atanvata |

vasanto asyAsI-dAjyam | grIshma idhma Saraddhavi: || 6 ||

(yat) That (yajna) rite that (devA:) the gods (atanvata)
performed, (purushena) with the Purusha himself as
(havishA) havis, the fire offering, (vasanta) the Spring
(AsIt) became (Ajyam) its ghee. (grIshma) The summer
became its (idhma) samit-wood firebrand, (Sarad) Autumn
became (havi:) its burn offering.

What sort of yajna is this sRshTi yajna? Nothing exists but Brahma-purusha, who envelops all. Logically, none of the ritual paraphernalia, the materiel, exist. It does not make consistent sense, to me, to look at this as an actual rite of ``sacrifice, where the gods sacrificed a giant to create the world'', as this has sometimes been decribed. This was in a comparative work that compared the Purusha Suktam to the Norse tale of how the Aesir made the world from the body of Ymir, the frost-giant.

Consider however the traditional view of this as a mAnasa yajna, a meditative sacrifice, of and in the heart, the first gedankeneksperiment, if you will!

The sRshTi yajna was Purusha's alone. He was havirbhokta, he who enjoys/eats the havis -- burnt offerings to the fire. His senses were the devas, the gods, who were the ritvik-priests of this sacrifice. Nothing but himself existed to sacrifice. And so he sacrificed himself (purusheNa havisha) as the offering into the creative fires of his heart. A sacrifice of his self to himself, for what or who existed but he? So the devas bound Brahma as the beast of sacrifice, and made ready for the rite.

Clarified butter, or ghee, is what is poured on the fire to make it burn brighter. The fire of course, is an essential part of any sacrifice. Fire is what speeds betweeen heaven and earth carrying the food of sacrificial havis offerings to the gods. Spring brightens creation as the ghee brightens fire. Samit (palAS, flame of the forest) twigs are fed to the fire, to make it hotter -- these samit brands are Summer. Autumn with its brilliant hues was offered into the fire as havis.

Spring was the ghee
That brightened the fire
Summer the wood
That fueled it
Autumn was burnt
In this great rite
That the gods sacrificed
The Purusha in.

Verse 7

saptAsyA san paridaya: | tri: sapta: samida: krtA: |

deva yad yajnam tanvAnA: | abadhnan purusham paSum || 7 ||

(asya) For this sacrifice (sapta) seven were (paridaya:) the 
sheathing logs, the fences. (tri:sapta) Thrice-seven, that is 
twenty one (samida:) the samit-wood firebrands (krtA:) made, 
(yad yajnam) for the sacrifice for which (devA:) the gods 
as (tanvAnA:) as performers of the sacrifice (abadhnan) bound 
(purusham) the purusha (paSum) as the beast of sacrifice. 

The yAgAgni, the sacred fire of the sacrifice, is invoked on a vedi, or altar, that is always sheathed, or fenced. sAyaNA gives us this: ``aishTikasyAvAhavanIyasya traya: paridaya: uttaravedikAstraya: AdityaSca saptama: paridhi pratinidhi rUpa:''. Three fences are in the uttaravedi part, three in the AvAhanIya, and Aditya is the seventh sheath, or fence.

Nothing had been created at this point. So what were the paridi-s? The seven chandas-s, or metres, gAyatri, trishTup, brhatee, pankti, ushNuk, anushtup, and jagatI may be the seven here. However, later verses would seem to go against this hypothesis. The chandas-s seem to be later creations, as the basis of speech. The maitrAyaNi upanishad suggests prthvi (earth), ap (water), tejas (fire), vAyu ( air), AkASa (space), ahamkAra (ego), and buddhi (intellect) as these seven. The five elements or panchabhUtas among these, (prthvi, ap, tejas, vAyu, AkASa), along with the five subtle principles or tanmAtras, the five active senses or karmendriyas, the five discerning senses or jnAnendriyas, combined with anta:karaNam, darkening, are said to be the twenty one samit firebrands, in the painkI brAhmaNa.

Seven were the fencing logs 
Thrice seven the firebrands made 
When the gods bound the Purusha 
As the beast for their sacrifice. 

---

Verse 8

tam yajnam barhishi prokshan | purusham jAtam agrata: |

tena devA ayajanta | sAdhyA RshayaS ca ye || 8 ||

(tam) That (purusham) purusha (yajnam) of the sacrifice, 
(jAtam) who was (agrata:) in the beginning, (sAdhyA:) those 
achievers (prokshan) sprinkled him with holy water (barhishi) 
on the sacrificial bed of straw. (tena) By this means (devA 
RshayaS ca) did the gods and the seers (ye) who where, 
(ayajanta) sacrifice. 

Here is the Purusha himself bound as the beast of sacrifice. This beast has to be sanctificed, on a sacred bed of straw, with holy water. The word barhis indicates this straw. According to the Yogaratna, virAt (the all), barhis and prakriti are synonyms. In this sense, all of nature is the stage for this sacrifice, and Purusha the sacrifice to be offered. He was firstborn and foremost of creation. The word sAdhyA: according to Ranganathamuni includes all devas, RSHis, suras, and dwellers of Vaikuntha. However, in other places, it has been interpreted to mean something like an analogue to ``bodhisattva'' -- those who have the potential of freedom from time, but have not yet actually achieved it. In the sense that SAdhyam indicates possibility of achievement, I tend towards this view.

Him, firstborn of all of this 
The sanctified, on a bed of straw 
By Him did the seers, 
Those great ones, 
By Him did the gods too 
Sacrifice. 

---

Verse 9

tasmAd yajnAt sarvahuta: | sambhRtam prshadAjyam |

pashUGs tAGS cakre vAyavyAn | AraNyAn grAmyAs ca ye || 8 ||

(tasmAt) From that (yajnAt) rite (sarvahuta:) called sarvahut
(sambhrtam) was gathered (prshad-Ajyam) ghee mixed with 
yogurt. From this (cakre) were created (pashoon) beasts,
(vAyavyAn) denizens of the air, (AraNyAn) denizens of the
woods, (grAmyAn) and denizens of the villages.

There is no holding back in the sRshTi yajna, it is ``sarva-hut'', the offering of all. At yajnas, what is called by sources like Renou and LeMee as ``the clotted fat'' or ``the oil of the sacrifice'', curds mixed with ghee (clarified butter) was collected. Ranganathamuni is of the opinion that for this yajna, the prshadAjyam was ``potency'' of wondrous hue (prANijanana hetu-bhUtam vicitravarNam jagatkAraNa hetu bhUtam vIryam prshadAjyam bhavati) --- appearing as a means by which animals might be born, of wondrous hue, a potency that appeared as a means of the cause of the world --- this was the prshadAjyam, the seed of all creation. The exact synonym of semen, retas, is not mentioned, but I think that in this case we may safely assume this is what is meant. With this did Brahma create the birds, and wild and tame animals.

From that offering
Of all was drawn
The wondrous seed
Of all creation
With that did He
Give forms to all,
birds and beasts
Of field and forest.

---

Verse 10

tasmAd yajnAt sarvahuta: | Rca: sAmAni jajnire |

chandAGMsi jajnire tasmAt | yajus tasmAd ajAyanta || 9 ||

(tasmAt yajnAt sarvahuta:) From that Sarvahut rite (Rca:)
the Rg veda mantras and (sAmAni) sAma veda mantras 
(jagnyire) were got. FRom that did (chandAmsi) did the metres
too (jagnyire) come forth. (tasmAt) From that were (yaju:) the
yajur veda mantras (ajayata) born.

sAyaNa gives this derivation for sarvahut: ``sarvAtmaka puruSHo yasmin yajne hooyate so ayam sarvahuta:'' -- that yajna in which Purusha, the soul of all, is offered as sacrifice, that rite is sarvahut. Of the Vedas, the Rg concerns itself with recited hymns, in praise of nature and its deities, such as Agni, Indra, the Adityass,the Maruts, and so on. The sAma chants are those of song, the basis of music. Yajus, the Veda of the adhvaryu priests, is that of the methods, and formulas for the rite. Along with these comes forth chandas, the metre or rhythm of hymning.

From that rite
Of the giving of All,
Did the recited hymns
And the sung come forth
And from that came
The poetic metre
And from that arose
The ritual hymns.

---

Verse 11

tasmAdashvA ajAyanta | ye ke cobhayAdata: |

gAvoham jagnyire tasmAt | tasmajjatA ajAvaya: || 10 ||

(tasmAd) From that (ajAyanta) were born (asvA:) horses,
and beings with (eke ca) only one and (ubhayAdata:) two
rows of teeth. (gAva:) Cattle (jagnyire) were made (tasmAt)
from that. (tasmAt) From that (jAta) were born (ajA:) goats
and (Avaya:) sheep.

The most common interpretation I have seen for ``ye ke cobhayAdata'' is all animals with two rows of teeth. The one here, I have seen only in aNNa's Tamil translation. However, it appeals to me as innately right. As for animals with one row of teeth, I cannot think of any except whales with their baleen. Someone with a better knowledge of zoological orthodonty may be able to help me here =). All the animals specifically mentioned here, presumably had been tamed, and were counted as wealth in Rg Vedic society.

From that were born stately horses
Beasts with one and two rows of teeth
Cattle too, were born thereof
And goats and sheep with them created.

Verse 12

yat puruSHam vyadadhu: | katidhA vyakalpayan |

mukham kimasya kau bAhoo | kavooroo pAdA ucyete || 11 ||

(yat) The (puruSHam) purusha (vyadadhu:) that they divided,
(katidhA) into what forms , how, (vyakalpayan) did they shape
him ? (kim) What (Aseet) became (asya mukham) of his mouth ?
(kau) What are (ucyete) now called (asya bAhoo) his arms ? 
(asya ooroo) His thighs, (asya pAdau) his feet, (kau ucyete)
what do they call them now ?

This verse begins a series of questions and answers as to how the purusha was divided up, and what each of the parts of his body (kosha roopa - the form that contained all) became, in the sarvahut rite of creation. Aniruddha Narayana had advised Bramha that to make his body the havis, Aniruddha the havirbhokta, and meditating on Narayana, merge himself, offer himself up to Narayana's form of fire. (mAm ca havirbhbhujam dhyAtvA manmanAbhootva mayyagnau nivaacaye) And by just feeling the touch (madanga sparsha maatreNa) of his, Bramha's body, in which all of the worlds are contained (jagat-kosha bhootas-tvat-kAyo) would become huge (brmhishyate) and become the bramhanda, the great all. The different classes of animals that came forth from this (tasmAt udbhootAni prANi jAtAni), Bramha would be able to establish for them different and appropriate forms (yaTHA puram nirmAya) and assume the role of creator (sraSHTHA bhavishyasi) that he had in previous eons.

Those samskrt quotes are from the P.S. samhita of the sAkalya brAmhaNam, referred to before. Like most brAMhaNa verses, this ends with " evam srSHTHiyagnyam yo jAnAti sa janmaneeha mukto bhavati " - Who knows the rite of creation thus, will be liberated in this very birth.

So now the details of this 'ritual dismemberment' of the purusha's body, the bramhAnda, are given in the next few verses as an account of this creation rite.

When they had 
Divided him up,
Into what forms
Dis they cast Him ?
And what of his mouth,
His arms, his thighs, His feet ?
What did they make them ?

---

Verse 13

brAhmaNo asya mukhamAseet | bAhoo rAjanya: krta: |

ooru tadasya yad vaishya | padbhyAm shoodro ajAyata || 12 ||

(asya) His (mukham) mouth (Aseet) became (brAhmaNa:) 
the Brahmin, (bAhoo) his arms (krta:) were made (rAjanya:)
Kings. (yad) what were(asya ooru) his thighs, (tad) they were 
made into (vaishya:) the merchants, (padbhyAm) and from his feet 
(shoodro) were the servants (ajAyata) born.

Any commentary on this has, to say the least, significant possibilities of spinning out of control as a discussion on the role and system of the varNa-jAti system. I think it best to let the verse speak for itself, as a record of the world-view of its time, and let thinkers draw their own conclusions.

From his mouth came forth
The men of learning
And of his arms
Were warriors made
From his thighs came
The trading people
And his feet gave 
Birth to servants..

---

Verse 14

candramA manaso jAta: | caksho sooryo ajAyata |

mukhaadeendrascAgnischa | prANAdvAyurajAyata || 13 ||

(manasa:) From his mind (candramA) was the moon (jAta:)
born. (caksho) from his eyes (soorya:) the sun was (ajAyata)
born. (mukhAd) From his mouth (indra-sca) Indra and (agni-sca)
Agni and (prANAt) from his breath (vAyu:) the wind (ajAyata:)
were born.

The natural phenomena mentioned in this verse are synonymous with their deities, who govern them. This sort of 'double' reference is common throughout the Rg-veda, especially in hymns addressed to various dieties that also contain some breathtaking images of nature and are beautiful poetry. The puruSHa is the source of these dieties too. sAyaNAcarya says "yathA dadhi-Ajya-Adi-dravyAni gAvadaya: .... candra-Adayo deva: api tasmAt iva utpanna ityAha: "Just as essences like yogurt and ghee come forth from undifferentiated, but essential milk, different in nature, yet identical in source, even thus did the Gods, like candra, come forth fom the puruSHa. He is indeed the basis of all things. prANa is just one of the breaths recognized by the vedic people. apAna, vyAna, samAna, udAna are some of the others.

Of his mind , the Moon is born
Of his gaze, the shining Sun
from his mouth, Thunder and Fire,
And of his life's breath,
The whistling wind..

---

Verse 15

nAbhyA Aseedantariksham | sheerSHNau dhyau: samavartata |

padbhyAm bhoomir disha: shrotrAt | tathA lokAm akalpayan || 14 ||

(nAbhyA) from his navel (Aseed) did appear (antarisham)
space. (sheerSHNa:) From his head was (dhyau:) the sky
(sam-avartat) well established. (padbhyAm) From his feet
(bhoomi) the earth (shrotrAt) from his ears (disha:) the directions
(tathA) This did they (akalpayan) by mere intent, that is sankalpa,
cause (lokAn) the worlds.

This verse is the conclusion of the details of the establishment of the worlds by the devas, and the sAdhyas.

Some texts mention the verse "saptasyAn paridhaya:" after this, this is common in most Rg-sangraha-s. The last verse of the PS redaction in these texts ( eg. Le Mee, Chanana) is "yagnyena yagnyam.." which curiously, is found elsewhere in the Rgveda. This place is the "asya vAmasya palitasya hotu:" hymn, RV -214, by the rSHi deerghatamas (literally, profound darkness).The asya vAmasya hymn is notable for its intense and complex imagery, and I have yet to find a satisfactory interpretation for its riddles.

However, the next three verse of the southern redaction are pregnant with meaning, and relevant to our enquiry.

Space unfolds
From his navel
The sky well formed
From his head
His feet, the earth
His ears the Quarters
Thus they thought up
All the worlds.

Verse 16

vedAhametam puruSHam mahAntam | AdityavarNam tamasastu pAre |

sarvANi roopANi vicitya dheera: | nAmAni krtvAbhivadan yadAste || 16 ||

(yat) That (dheera:) valorous puruSHa (Aste) who is, who has
(vicitya:) materialized (sarvAni) all (roopANi) forms, and (krtya:)
made (sarvAni) all (nAmAni) names, (abhivadan) and maintains all 
of these, (etam) that (mahAntam) glorious (AdityavarNam)
sun-brilliant (puruSHam) puruSHa, (astu) who is (pAre) 
beyond(tamas) darkness, (aham) I (veda:) Know him.

This verse is probably closest to the Sri Sampradaya visualization of Sriman Narayana, as creator and maintainer of all, ( refer back to 'namo bhagavate tasmai krSHNaya adbhuta karmaNe roopa nAma vibhedena jagat kreedati yo yata:'), full of kalyANa guNas such as mahimA, brilliant as the sun, and beyond all darkness. What is the advantage of knowing this then ? This is explained in later verses. Also, in sAyaNa's commentary " mantradraSHtA svakeeyam dhyAnAnubhavam prakatayati". This mantra is how to visualize him for meditation, and thus to know him. Compare this to Vishvamitra in the Ramayana " aham vedmi mahAtmAnam rAmam satya-parAkramam / vasiSHto api mahAtejo ye ceme tapasi sthitA:" - I know the great souled Rama, of deeds beyond measure, powerful in truth, more brilliant than Vasishta, who protected my yagnya well". Or Mandodari's praise of Rama as Mahavishnu in the same, " tamasa: paramo dhAtA shankacakra gadhAdara" - O Creator, who bears the Conch, the Disk, and the Mace as weapons, who is Supreme above all darkness. The image of the sun here is especially effective, as the tamas referred to here is the darkness of the soul, ignorance and inactivity.

I Know Him,
Glorious, Valorous,
Who Names, Forms, 
And Keeps all this,
Bright as the Sun,
Beyond all Darkness.

---

Verse 17

dhAtA purastAdhyamudAjahAra | shakra: pravidvAn pradishashcatasra: |

tamevam vidhvAnamrta iha bhavati | nAnya: panthA ayanAya vidhyate || 17 ||

(ayaNaya) To moksha, liberation (na vidhyate) I know not of 
(anya:) other (panthA:) paths. (yam) Whom (dhAtA) Bramha
(udAjahAra:) saw as the Supreme Being, and revealed (purastAt)
in the beginning, (yam) whom (shakra:) Indra (pravidvAn) knew 
well, (pradishas-ca-tasra) in the four quearters, and everywhere,
(vidvAn) who knows (tam) Him (evam) in this manner (bhavati)
becomes (amrta:) immortal (iha) in this very birth.

In the beginnning, Bramha said to the puruSHa, "You are who was before me.. You are my guide in this", naming him the cause of himself, and all. Indra learnt of the glory of the parama puruSHa from vAmadeva, and from the four directions - Ranganathamuni.

The object of almost all vedic rites was to make life, or death, a little less dangerous ( see, eg., Wendy Doniger-O'Flaherty). The refrain of the mantras for these rites is 'Who knows this conquers death'. Even the stories in several bramhaNas involves seers 'seeing and praising with this hymn or metre, and thereby conquering death'. It is interesting to note that the goal is not life eternal (chiranjeevitva) but a-mrta, or not-dying. This is a matter of the soul rather than the body, a difference worth appreciating.

The puruSHa is manifested by the chanting of this mantra, to who chants this, in thheir hearts. This is thebeginning - of the world, of contemplation of the worlds, of knowledge. In this knowledge, in knowing this by the heart, by the soul, is the beginning of liberation. To know of no other way but this reflects mahAvishvAsa - great faith. This, 'nAnya: panthA vidhyate ayanAya' refrain is also found in several upanishadas.

Who the Creator saw
And revealed, as the Cause
Of whom Indra learnt
In all the quarters
Who knows Him thus
Conquers death now.
I know of no other
Ways, than this.

---

Verse 18

യജ്ഞേന യജ്ഞമയജന്ത ദേവാസ്താനി ധർമാണി പ്രധമാന്യാസൻ തേഹനാകം മഹിമാനസ്തചന്തേ യത്ര പൂർവ്വേ സാധ്യാ സന്തി ദേവാ

yagnyena yagnya-mayajanta deva: | tAni dharmANi prathamAnAsann |

te ha nAkam mahimAna: sacante | yatra poorve sAdhyA: santi devA: || 18 ||

(yagnyena) By sacrifice (devA:) did the Gods (ayajanta)
sacrifice (yagnyam) to sacrifice. (tAni) The (dharmANi)
associated dharmas (Asan) became (prathamAni) the first.
(te mahimAna:) By the glory of these very dharmas (sacante)
will the great ones achieve (yatra nAkam) that heaven where
(poorve) the ones who were, before, (devA:) and the Gods 
also called (sAdhyA:) the achievers, (santi) are.

Here then is the importance of the sacrifice. The two words yAga and tyAga are both related, and may be translated as the one word, sacrifice, giving us a clue to the nature of the rite. The world is established by sacrifice - the puruSHa giving his all, which is his self, his body, to form this world, the lives on it, giving them name and form. Why did this happen ? The nAsadiya sookta relates, when neither being nor non-being was (na sat Aseet, na asat Aseet), the One breathed, without air. But then, "kAmastadagre samavartatAti" - desire first moved it. desire to be. And in its being, the world is. This One, we call puruSHa, Sriman Narayana, God. And this is sat - Existence, along with Knowledge and Bliss, part of the nature of the divine. So the next time someone tells you St. Augustine was the first to define God as the verb "to be", you can refute them with this.. =).

All that is, is born of this love, this desire. And all was given (sarvahut) to bring this about. This is the nature of this being.

This is the sacrifice, whose results were the beginning of all. This is why the verse says "tAni dharmAni prathamAni Asan" - these dharmas became the first. They are the fruits of the sacrifice, that provide us the means to our own liberation, our very own stairway to heaven.

By Sacrifice did the Gods
Sacrifice to Sacrifice
By the fruits of this,
The first harvest, 
Do the great ones
Ascend to where the Gods
The first ones,
Those who made straight the way

 (Courtesy of the meaning goes to

Are.http://www.ramanuja.org/purusha/sukta-intro.html)

Thapovan spiritual research and meditation center

Mr.Sreedharan Namboothiri 

Alappuzha,Mavelikara.Pin 690103

India ,Kerala.

sreedharmbc@gmail.com

http://sreedharannamboothiri.blogspot.in/

https://www.facebook.com/Thapovan-spiritual-research-and-meditation-centre-520513041382625/

ഓം തച്ചം യോരാവൃ’ണീമഹേ | ഗാതും യജ്ഞായ’ | ഗാതും യജ്ഞപ’തയേ | ദൈവീ’ സ്വസ്തിര’സ്തു നഃ | സ്വസ്തിര്മാനു’ഷേഭ്യഃ | ഊര്ധ്വം ജി’ഗാതു ഭേഷജമ് | ശം നോ’ അസ്തു ദ്വിപദേ’ | ശം ചതു’ഷ്പദേ |

ഓം ശാംതിഃ ശാംതിഃ ശാംതിഃ’ ||

സഹസ്ര’ശീര്ഷാ പുരു’ഷഃ | സഹസ്രാക്ഷഃ സഹസ്ര’പാത് |
സ ഭൂമിം’ വിശ്വതോ’ വൃത്വാ | അത്യ’തിഷ്ഠദ്ദശാംഗുളമ് ||

പുരു’ഷ ഏവേദഗ്‍മ് സര്വമ്’ | യദ്ഭൂതം യച്ച ഭവ്യമ്’ |
ഉതാമൃ’തത്വ സ്യേശാ’നഃ | യദന്നേ’നാതിരോഹ’തി ||

ഏതാവാ’നസ്യ മഹിമാ | അതോ ജ്യായാഗ്’‍ശ്ച പൂരു’ഷഃ |
പാദോ’‌உസ്യ വിശ്വാ’ ഭൂതാനി’ | ത്രിപാദ’സ്യാമൃതം’ ദിവി ||

ത്രിപാദൂര്ധ്വ ഉദൈത്പുരു’ഷഃ | പാദോ’‌உസ്യേഹാ‌உ‌உഭ’വാത്പുനഃ’ |
തതോ വിഷ്വണ്-വ്യ’ക്രാമത് | സാശനാനശനേ അഭി ||

തസ്മാ’ദ്വിരാഡ’ജായത | വിരാജോ അധി പൂരു’ഷഃ |
സ ജാതോ അത്യ’രിച്യത | പശ്ചാദ്-ഭൂമിമഥോ’ പുരഃ ||

യത്പുരു’ഷേണ ഹവിഷാ’ | ദേവാ യജ്ഞമത’ന്വത |
വസന്തോ അ’സ്യാസീദാജ്യമ്’ | ഗ്രീഷ്മ ഇധ്മശ്ശരധ്ധവിഃ ||

സപ്താസ്യാ’സന്-പരിധയഃ’ | ത്രിഃ സപ്ത സമിധഃ’ കൃതാഃ |
ദേവാ യദ്യജ്ഞം ത’ന്വാനാഃ | അബ’ധ്നന്-പുരു’ഷം പശുമ് ||

തം യജ്ഞം ബര്ഹിഷി പ്രൗക്ഷന്’ | പുരു’ഷം ജാതമ’ഗ്രതഃ |
തേന’ ദേവാ അയ’ജന്ത | സാധ്യാ ഋഷ’യശ്ച യേ ||

തസ്മാ’ദ്യജ്ഞാത്-സ’ര്വഹുതഃ’ | സംഭൃ’തം പൃഷദാജ്യമ് |
പശൂഗ്-സ്താഗ്‍ശ്ച’ക്രേ വായവ്യാന്’ | ആരണ്യാന്-ഗ്രാമ്യാശ്ച യേ ||

തസ്മാ’ദ്യജ്ഞാത്സ’ര്വഹുതഃ’ | ഋചഃ സാമാ’നി ജജ്ഞിരേ |
ഛംദാഗ്ം’സി ജജ്ഞിരേ തസ്മാ’ത് | യജുസ്തസ്മാ’ദജായത ||

തസ്മാദശ്വാ’ അജായന്ത | യേ കേ ചോ’ഭയാദ’തഃ |
ഗാവോ’ ഹ ജജ്ഞിരേ തസ്മാ’ത് | തസ്മാ’ജ്ജാതാ അ’ജാവയഃ’ ||

യത്പുരു’ഷം വ്യ’ദധുഃ | കതിഥാ വ്യ’കല്പയന് |
മുഖം കിമ’സ്യ കൗ ബാഹൂ | കാവൂരൂ പാദാ’വുച്യേതേ ||

ബ്രാഹ്മണോ’‌உസ്യ മുഖ’മാസീത് | ബാഹൂ രാ’ജന്യഃ’ കൃതഃ |
ഊരൂ തദ’സ്യ യദ്വൈശ്യഃ’ | പദ്ഭ്യാഗ്‍മ് ശൂദ്രോ അ’ജായതഃ ||

ചംദ്രമാ മന’സോ ജാതഃ | ചക്ഷോഃ സൂര്യോ’ അജായത |
മുഖാദിന്ദ്ര’ശ്ചാഗ്നിശ്ച’ | പ്രാണാദ്വായുര’ജായത ||

നാഭ്യാ’ ആസീദന്തരി’ക്ഷമ് | ശീര്ഷ്ണോ ദ്യൗഃ സമ’വര്തത |
പദ്ഭ്യാം ഭൂമിര്ദിശഃ ശ്രോത്രാ’ത് | തഥാ’ ലോകാഗ്മ് അക’ല്പയന് ||

വേദാഹമേ’തം പുരു’ഷം മഹാംതമ്’ | ആദിത്യവ’ര്ണം തമ’സസ്തു പാരേ |
സര്വാ’ണി രൂപാണി’ വിചിത്യ ധീരഃ’ | നാമാ’നി കൃത്വാ‌உഭിവദന്, യദാ‌உ‌உസ്തേ’ ||

ധാതാ പുരസ്താദ്യമു’ദാജഹാര’ | ശക്രഃ പ്രവിദ്വാന്-പ്രദിശശ്ചത’സ്രഃ |
തമേവം വിദ്വാനമൃത’ ഇഹ ഭ’വതി | നാന്യഃ പന്ഥാ അയ’നായ വിദ്യതേ ||

യജ്ഞേന’ യജ്ഞമ’യജംത ദേവാഃ | താനി ധര്മാ’ണി പ്രഥമാന്യാ’സന് |
തേ ഹ നാകം’ മഹിമാനഃ’ സചന്തേ | യത്ര പൂര്വേ’ സാധ്യാസ്സന്തി’ ദേവാഃ ||

അദ്ഭ്യഃ സംഭൂ’തഃ പൃഥിവ്യൈ രസാ’ച്ച | വിശ്വക’ര്മണഃ സമ’വര്തതാധി’ |
തസ്യ ത്വഷ്ടാ’ വിദധ’ദ്രൂപമേ’തി | തത്പുരു’ഷസ്യ വിശ്വമാജാ’നമഗ്രേ’ ||

വേദാഹമേതം പുരു’ഷം മഹാന്തമ്’ | ആദിത്യവ’ര്ണം തമ’സഃ പര’സ്താത് |
തമേവം വിദ്വാനമൃത’ ഇഹ ഭ’വതി | നാന്യഃ പന്ഥാ’ വിദ്യതേ‌உയ’നായ ||

പ്രജാപ’തിശ്ചരതി ഗര്ഭേ’ അന്തഃ | അജായ’മാനോ ബഹുധാ വിജാ’യതേ |
തസ്യ ധീരാഃ പരി’ജാനന്തി യോനിമ്’ | മരീ’ചീനാം പദമിച്ഛന്തി വേധസഃ’ ||

യോ ദേവേഭ്യ ആത’പതി | യോ ദേവാനാം’ പുരോഹി’തഃ |
പൂര്വോ യോ ദേവേഭ്യോ’ ജാതഃ | നമോ’ രുചായ ബ്രാഹ്മ’യേ ||

രുചം’ ബ്രാഹ്മം ജനയ’ന്തഃ | ദേവാ അഗ്രേ തദ’ബ്രുവന് |
യസ്ത്വൈവം ബ്രാ’ഹ്മണോ വിദ്യാത് | തസ്യ ദേവാ അസന് വശേ’ ||

ഹ്രീശ്ച’ തേ ലക്ഷ്മീശ്ച പത്ന്യൗ’ | അഹോരാത്രേ പാര്ശ്വേ |
നക്ഷ’ത്രാണി രൂപമ് | അശ്വിനൗ വ്യാത്തമ്’ |
ഇഷ്ടം മ’നിഷാണ | അമും മ’നിഷാണ | സര്വം’ മനിഷാണ ||

തച്ചം യോരാവൃ’ണീമഹേ | ഗാതും യജ്ഞായ’ | ഗാതും യജ്ഞപ’തയേ | ദൈവീ’സ്വസ്തിര’സ്തു നഃ | സ്വസ്തിര്മാനു’ഷേഭ്യഃ | ഊര്ധ്വം ജി’ഗാതു ഭേഷജമ് | ശം നോ’ അസ്തു ദ്വിപദേ’ | ശം ചതു’ഷ്പദേ |

ഓം ശാംതിഃ ശാംതിഃ ശാംതിഃ’ ||

Thapovan spiritual research and meditation center

Mr.Sreedharan Namboothiri 

Alappuzha,Mavelikara.Pin 690103

India ,Kerala.

sreedharmbc@gmail.com

http://sreedharannamboothiri.blogspot.in/

https://www.facebook.com/Thapovan-spiritual-research-and-meditation-centre-520513041382625/