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<!-- Deleted image removed: ] is the Purusha in Vedas]] -->
]'s commentary. Page of Max Müller's ''Rig-Veda-sanhita, the Sacred Hymns of the Brahmans'' (reprint, London 1974).]]
{{Short description|Rigvedic hymn dedicated to Purusha}}
'''Purusha sukta''' (''{{IAST|puruṣa sūkta}}'') is hymn ].90 of the ], dedicated to ], the "cosmic man". It has 16 verses, 15 in the ] meter, and the final one in the ] meter. It is the only Rigvedic hymn dedicated to Purusha, and thus, even though appearing in a late book of the Rigveda, the oldest attestation of the Purusha myth.<ref>the term ''{{IAST|puruṣa}}'' itself is attested in other hymns of the tenth book, 10.51.8 and 10.165.3, but not in any of the older books, and not in connection with the Purusha myth</ref>
{{Hinduism_small}}
]'s commentary. Page of Max Müller's ''Rig-Veda-samhita rendered into the devanagari script, the Sacred Hymns of the Brahmans'' (reprint, London 1974).]]
'''Purusha Sukta''' ({{langx|sa|पुरुषसूक्तम्}}, {{IAST3|Puruṣasūktam}}) is a ] in the ], dedicated to the ], the "Cosmic Being".<ref name=":0">{{Cite book |title=The Rigveda: The Earliest Religious Poetry of India |publisher=Oxford University Press |year=2014 |isbn=9780199370184 |edition=Three Volume Set |pages=5, 57-58, 1537-1540 |translator-last=Stephanie W. |translator-first=Jamison |translator-last2=Brereton |translator-first2=Joel P.}}</ref><ref name=":1">{{Cite journal |last=Witzel |first=Michael |date=2023-06-28 |title=The Realm of the Kuru: Origins and Development of the First State in India |url=https://hasp.ub.uni-heidelberg.de/journals/ejvs/article/view/22065 |journal=Electronic Journal of Vedic Studies |language=en |volume=28 |issue=1 |pages=47, 97, 123-126 |doi=10.11588/ejvs.2023.1.22065 |issn=1084-7561}}</ref> The hymn is also found in the three other Vedas but in slightly different forms.<ref name=":1" />


==Contents==
As a ] hymn, its archaic mythological setting is in striking contrast to the famous creation account of RV 10.129-130 with its monotheistic and philosophical speculation. ] scholars such as ] have commentated that Purusha sukta identifies ] as the Supreme Being, and it is regularly chanted in Hindu worship.


The Purusha Sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both ] in the manifested world and yet transcendent to it.<ref name="purusha">The Purusha sukta in by Swami Krishnananda</ref> From this being, the Sukta holds, the original creative ] (identified with ], ] or ]) proceeds which causes the projection of the universe in space and time.<ref>]. ''A Short History of Religious and Philosophic Thought in India''. ], p. 19</ref> The Purusha Sukta, in the seventh verse, hints at the organic connectedness of the various classes of society.
The Purusa-sukta is found in all the four ] and is therefore mentioned in the ]s and the ] as the most important Vedic hymn (along with the ] mantra).


==Content== ===Purusha===
The Purusha is defined in verses 2 to 5 of the Sukta. He is described as a being who pervades everything conscious and unconscious universally. He is poetically depicted as a being with thousand heads, eyes and legs, enveloping not just the earth, but the entire universe from all sides and transcending it by ten fingers length – or transcending in all 10 dimensions. All manifestations, in past, present and future, is held to be the Purusha alone.<ref name="purush">{{cite book |author=Aiyar, B.V. Kamesvara |url=https://archive.org/details/purushasukta00unkngoog |title=The Purusha Sukta |publisher=G.A. Natesan, Madras |year=1898}}</ref> It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by ]. Finally, his glory is held to be even greater than the portrayal in this Sukta.
Purusha is described as a primeval giant, not unlike the Norse ], that is sacrificed by the gods (see ]) and from whose body the world and the ]s (castes) are built. He is described as having a thousand heads and a thousand feet. He emanated ], the female creative principle, from which he is reborn in turn before the world was made out of his parts.


===Creation ===
In the sacrifice of Purusha, the Vedic chants were first created. The horses and cows were born, the ]s were made from Purusha's mouth, the ]s from his arms, the ]s from his thighs, and the ]s from his feet.<ref>The terms Vaishya and Shudra only occur in the Purusha Sukta hymn in the Rig Veda.</ref> The Moon was born from his spirit, the Sun from his eyes, the heavens from his skull. ] and ] emerged from his mouth.
Verses 5–15 hold the ] of the ]. Creation is described to have started with the origination of Virat, or the astral body from the Purusha. In Virat, omnipresent intelligence manifests itself which causes the appearance of diversity. In the verses following, it is held that Purusha through a sacrifice of himself, brings forth the avian, forest-dwelling, and domestic animals, the three ], the meters (of the ]). Then follows a verse that states that from his mouth, arms, thighs, and feet the four ] (categories) are born.


After the verse, the Sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. ] and ] descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears.<ref name="purusha"/> Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.{{sfn|Koller, The Indian Way|2006|p=44}}
The parallel to Norse Ymir is often considered to reflect the myth's origin in ].


==Text==
The hymn is repeated in the ] (19.6), the ] (6.4), the ] (VS 31.1-6), the ] (3.12,13), and it is commented upon in the ], the Taittiriya Brahmana, the ] and the ]. It is one of the few Rigvedic hymns still current in contemporary ] (like, for example, the ] mantra), its ] interpretation taking it to allegorize the principles of meditation ('']''), knowledge ('']''), devotion ('']''), and rituals and duties ('']'' and '']'').


===Translation=== ===Yajna===
The Purusha Sukta holds that the world is created by and out of a ] or exchange of the Purusha. All forms of existence are held to be grounded in this primordial yajna. In the seventeenth verse, the concept of Yajna itself is held to have arisen out of this original sacrifice. In the final verses, yajna is extolled as the primordial energy ground for all existence.{{sfn|Koller, The Indian Way|2006|pp=45–47}}


==Context==
In the Translation of ] (1896) and summaries of interpretations cited from ]'s translation of ''Sri Rudram and Purushasuktam,'', Ramakrishna Mission, Chennai.:
The Sukta gives an expression to immanence of radical unity in diversity and is therefore, seen as the foundation of the ] thought, ] school of philosophy and ] theology.<ref>Haberman, David L. . University of California Press; 1 edition (September 10, 2006). P. 34. {{ISBN|0520247906}}.</ref>
:1. A thousand heads hath Purusa, a thousand eyes, a thousand feet.
: On every side pervading earth he fills a space ten fingers wide.
:2. This Purusa is all that yet hath been and all that is to be;
: The Lord of Immortality which waxes greater still by food.
:3. So mighty is his greatness; yea, greater than this is Purusa.
: All creatures are one-fourth of him, three-fourths eternal life in heaven.
:4. With three-fourths Purusa went up: one fourth of him again was here.
: Thence he strode out to every side over what eats not and what eats.
:5. From him Viraj was born; again Purusa from Viraj was born.
: As soon as he was born he spread eastward and westward o'er the earth.
:6. When Gods prepared the sacrifice with Purusa as their offering,
: Its oil was spring, the holy gift was autumn; summer was the wood.
:7. They balmed as victim on the grass Purusa born in earliest time.
: With him the Deities and all Sadhyas and Rsis sacrificed.
:8. From that great general sacrifice the dripping fat was gathered up.
: He formed the creatures of-the air, and animals both wild and tame.
:9. From that great general sacrifice Rcas and Sama-hymns were born:
: Therefrom were spells and charms produced; the Yajus had its birth from it.
:10. From it were horses born, from it all cattle with two rows of teeth:
: From it were generated kine, from it the goats and sheep were born.
:11. When they divided Purusa how many portions did they make?
: What do they call his mouth, his arms? What do they call his thighs and feet?
:12. The Brahman was his mouth, of both his arms was the Rajanya made.
: His thighs became the Vaisya, from his feet the Sudra was produced.
:13. The Moon was gendered from his mind, and from his eye the Sun had birth;
: Indra and Agni from his mouth were born, and Vayu from his breath.
:14. Forth from his navel came mid-air the sky was fashioned from his head
: Earth from his feet, and from his ear the regions. Thus they formed the worlds.
:15. Seven fencing-sticks had he, thrice seven layers of fuel were prepared,
: When the Gods, offering sacrifice, bound, as their victim, Purusa.
:16. Gods, sacrificing, sacrificed the victim these were the earliest holy ordinances.
: The Mighty Ones attained the height of heaven, there where the Sidhyas, Gods of old, are dwelling.


The concept of the Purusha is from the Samkhya Philosophy. It seems to be an interpolation into the Rigveda since it is out of character with the other hymns dedicated to nature gods.<ref>S. Radhakrishnan, Indian Philosophy, Vol.&nbsp; 1.</ref>
==Interpretations==


The Purusha Sukta is repeated with some variations in the ] (19.6). Sections of it also occur in the ], ] and the ].{{sfn|Visvanathan, Cosmology and Critique|2011|p=148}} Among ] texts, the Sukta has been elaborated in the ] (2.5.35 to 2.6.1–29) and in the ] (Mokshadharma Parva 351 and 352).
The President of the ], at ], in commentating on the introduction to ]'s translation of ''Sri Rudram and Purushasuktam'', stated that the ] describe the essential nature of the Supreme Being and the Purusha sukta is one of those hymns which describe ].


==Authenticity ==
Shukavak N. Dasa states, "surprisingly, the name of Vishnu is not mentioned anywhere in the hymn, but still Vaisnavas universally take it as an address to Vishnu."
The verses about social estates in the Purusha Sukta are considered to belong to the latest layer of the Rigveda by scholars such as V. Nagarajan, Jamison and Brereton. V. Nagarajan believes that it was an "interpolation" to give "divine sanction" to an unequal division in society that was in existence at the time of its composition. He states "The Vedic Hymns had been composed before the Varna scheme was implemented. The Vedic society was not organized on the basis of varnas. The Purusha Sukta might have been a later interpolation to secure Vedic sanction for that scheme".<ref name="dkeane">{{cite book|url=https://books.google.com/books?id=yRntCwAAQBAJ&pg=PA26|title=Caste-based Discrimination in International Human Rights Law|author=David Keane|publisher=Routledge|year=2016|page=26|isbn=9781317169512}}</ref> Stephanie Jamison and Joel Brereton, a professor of Sanskrit and Religious studies, state that "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality".<ref name=Jamison57>{{cite book | last=Jamison| first=Stephanie | title=The Rigveda : The Earliest Religious Poetry of India | publisher=Oxford University Press | year=2014 | isbn=978-0-19-937018-4 |pages=57–58|display-authors=etal}}</ref>


==See also==
Verse 1: According to two commentators, ] and ], this verse identifies the Supreme Being, ] in ].
{{wikisource|The Hymns of the Rigveda/Book 10/Hymn 90}}
According to this site, , the Vaishnavite saint, ] comments that Vishnu is in all Purushas or souls and that He is complete even in dust, grass,wood and in the small particles.


* ]
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 ] 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 ].
* ] — a Buddhist critique

* ] and ]
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 ] is the Lord of everything created.

Verse 6: Sayana states since many substances were not yet created so the ] mentally performed a ]. The spring season became ], summer season became ] and autumn season became ], ].

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

Verse 7: The saint states that Vishnu, is the ultimate creater, 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 ], the wind ] is the presiding deity over space and animals are from the deity of space.

Verse 9: Bhatta Bhaskara, the commentator states that the ] such as Rig Veda and yajus were born from the sacrifice. Sayana additionally includes creation of the ] mantra
from this sacrifice.
Raghavendra Swami states that Vishnu created the ], 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 ] such as ], ] and ]
were born from various parts of the Supreme Being,
The saint comments that Hari has created ] by his mind, ] by his eyes, ] and other ] from his face. Sri Hari created ] 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 16: 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 ] performed the yajna and attained the fruits by Vishnu, i.e., ].

==References==
]'s translation of ''Sri Rudram and Purushasuktam,'', Ramakrishna Mission, Chennai.


==Notes== ==Notes==
{{reflist|30em}}
<div class="references-small">
; Sources
<references />
* {{citation |last=Koller |first=John M. |title=The Indian Way: An Introduction to the Philosophies & Religions of India |edition=2nd |publisher=Pearson Education |year=2006 |isbn=0131455788 |ref={{sfnref|Koller, The Indian Way|2006}}}}
</div>
* {{citation |last=Visvanathan |first=Meera |chapter=Cosmology and Critique: Charting a History of the Purusha Sukta |editor-last=Roy |editor-first=Kumkum |title=Insights and Interventions: Essays in Honour of Uma Chakravarti |chapter-url=https://books.google.com/books?id=TGzbPNdtJGsC&pg=PR5 |year=2011 |publisher=Primus Books |location=Delhi |isbn=978-93-80607-22-1 |pages=143–168 |ref={{sfnref|Visvanathan, Cosmology and Critique|2011}}}}
* {{Citation| last=Rosen| first=Steven| title=Essential Hinduism|url=https://books.google.com/books?id=WuVG8PxKq_0C|publisher=Greenwood Publishing Group|year=2006|isbn=978-0275990060}}
==Further reading==
*], ''Rigveda 10.90.1: {{IAST|aty atiṣṭhad daśāṅgulám}}'', Journal of the American Oriental Society, vol. 66, no. 2 (1946), 145-161.
*Deo, Shankarrao (Member of India's Constituent Assembly and co-author of the Constitution of India), ''Upanishadateel daha goshti'' OR ''Ten stories from the Upanishads'', Continental Publication, Pune, India, (1988), 41–46.
*Swami Amritananda's translation of ''Sri Rudram and Purushasuktam,'', Ramakrishna Mission, Chennai.
*Patrice Lajoye, "Puruṣa", Nouvelle Mythologie Comparée / New Comparative Mythologie, 1, 2013: http://nouvellemythologiecomparee.hautetfort.com/archive/2013/02/03/patrice-lajoye-purusha.html
* Purusha Sookta commentary by Dr. Bannanje Govindacharya.


==External links== ==External links==
{{Wikiquote}}
*http://www.stephen-knapp.com/purusha_sukta.htm
* at ]
*
* *

*
{{Rigveda}}


] ]
]
] ]
] ]
]
]

Latest revision as of 06:57, 12 December 2024

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The first two verses of the Purusha sukta, with Sayanacharya's commentary. Page of Max Müller's Rig-Veda-samhita rendered into the devanagari script, the Sacred Hymns of the Brahmans (reprint, London 1974).

Purusha Sukta (Sanskrit: पुरुषसूक्तम्, IAST: Puruṣasūktam) is a hymn in the Rigveda, dedicated to the Purusha, the "Cosmic Being". The hymn is also found in the three other Vedas but in slightly different forms.

Contents

The Purusha Sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to it. From this being, the Sukta holds, the original creative will (identified with Vishvakarma, Hiranyagarbha or Prajapati) proceeds which causes the projection of the universe in space and time. The Purusha Sukta, in the seventh verse, hints at the organic connectedness of the various classes of society.

Purusha

The Purusha is defined in verses 2 to 5 of the Sukta. He is described as a being who pervades everything conscious and unconscious universally. He is poetically depicted as a being with thousand heads, eyes and legs, enveloping not just the earth, but the entire universe from all sides and transcending it by ten fingers length – or transcending in all 10 dimensions. All manifestations, in past, present and future, is held to be the Purusha alone. It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by panentheists. Finally, his glory is held to be even greater than the portrayal in this Sukta.

Creation

Verses 5–15 hold the creation of the Rig Veda. Creation is described to have started with the origination of Virat, or the astral body from the Purusha. In Virat, omnipresent intelligence manifests itself which causes the appearance of diversity. In the verses following, it is held that Purusha through a sacrifice of himself, brings forth the avian, forest-dwelling, and domestic animals, the three Vedas, the meters (of the mantras). Then follows a verse that states that from his mouth, arms, thighs, and feet the four varnas (categories) are born.

After the verse, the Sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears. Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.


Yajna

The Purusha Sukta holds that the world is created by and out of a Yajna or exchange of the Purusha. All forms of existence are held to be grounded in this primordial yajna. In the seventeenth verse, the concept of Yajna itself is held to have arisen out of this original sacrifice. In the final verses, yajna is extolled as the primordial energy ground for all existence.

Context

The Sukta gives an expression to immanence of radical unity in diversity and is therefore, seen as the foundation of the Vaishnava thought, Bhedabheda school of philosophy and Bhagavata theology.

The concept of the Purusha is from the Samkhya Philosophy. It seems to be an interpolation into the Rigveda since it is out of character with the other hymns dedicated to nature gods.

The Purusha Sukta is repeated with some variations in the Atharva Veda (19.6). Sections of it also occur in the Panchavimsha Brahmana, Vajasaneyi Samhita and the Taittiriya Aranyaka. Among Puranic texts, the Sukta has been elaborated in the Bhagavata Purana (2.5.35 to 2.6.1–29) and in the Mahabharata (Mokshadharma Parva 351 and 352).

Authenticity

The verses about social estates in the Purusha Sukta are considered to belong to the latest layer of the Rigveda by scholars such as V. Nagarajan, Jamison and Brereton. V. Nagarajan believes that it was an "interpolation" to give "divine sanction" to an unequal division in society that was in existence at the time of its composition. He states "The Vedic Hymns had been composed before the Varna scheme was implemented. The Vedic society was not organized on the basis of varnas. The Purusha Sukta might have been a later interpolation to secure Vedic sanction for that scheme". Stephanie Jamison and Joel Brereton, a professor of Sanskrit and Religious studies, state that "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality".

See also

Notes

  1. The Rigveda: The Earliest Religious Poetry of India. Translated by Stephanie W., Jamison; Brereton, Joel P. (Three Volume Set ed.). Oxford University Press. 2014. pp. 5, 57–58, 1537–1540. ISBN 9780199370184.
  2. ^ Witzel, Michael (2023-06-28). "The Realm of the Kuru: Origins and Development of the First State in India". Electronic Journal of Vedic Studies. 28 (1): 47, 97, 123–126. doi:10.11588/ejvs.2023.1.22065. ISSN 1084-7561.
  3. ^ The Purusha sukta in Daily Invocations by Swami Krishnananda
  4. Swami Krishnananda. A Short History of Religious and Philosophic Thought in India. Divine Life Society, p. 19
  5. Aiyar, B.V. Kamesvara (1898). The Purusha Sukta. G.A. Natesan, Madras.
  6. Koller, The Indian Way 2006, p. 44.
  7. Koller, The Indian Way 2006, pp. 45–47.
  8. Haberman, David L. River of Love in an Age of Pollution: The Yamuna River of Northern India. University of California Press; 1 edition (September 10, 2006). P. 34. ISBN 0520247906.
  9. S. Radhakrishnan, Indian Philosophy, Vol.  1.
  10. Visvanathan, Cosmology and Critique 2011, p. 148.
  11. David Keane (2016). Caste-based Discrimination in International Human Rights Law. Routledge. p. 26. ISBN 9781317169512.
  12. Jamison, Stephanie; et al. (2014). The Rigveda : The Earliest Religious Poetry of India. Oxford University Press. pp. 57–58. ISBN 978-0-19-937018-4.
Sources

Further reading

  • Coomaraswamy, Ananda, Rigveda 10.90.1: aty atiṣṭhad daśāṅgulám, Journal of the American Oriental Society, vol. 66, no. 2 (1946), 145-161.
  • Deo, Shankarrao (Member of India's Constituent Assembly and co-author of the Constitution of India), Upanishadateel daha goshti OR Ten stories from the Upanishads, Continental Publication, Pune, India, (1988), 41–46.
  • Swami Amritananda's translation of Sri Rudram and Purushasuktam,, Ramakrishna Mission, Chennai.
  • Patrice Lajoye, "Puruṣa", Nouvelle Mythologie Comparée / New Comparative Mythologie, 1, 2013: http://nouvellemythologiecomparee.hautetfort.com/archive/2013/02/03/patrice-lajoye-purusha.html
  • Purusha Sookta commentary by Dr. Bannanje Govindacharya.

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