Purusha Suktam

Introduction 

 

Puruṣasūkta (पुरुषसूक्त) is a Vedic hymn found in Rig Veda (X.90). Puruṣa refers to Brahman, original source of the universe. Sūkta means song of praise, generally from Vedas. Rig Veda mentions Nārāyaṇa as the Ṛiṣi for Puruṣasūkta. There are sixteen verses in the first part of Puruṣasūkta, which is known as Puruṣasūkta and there is second part comprising of six verses, which is known as Uttara Puruṣasūkta. They are also known as first and second anuvāka-s respectively. Both first part and second parts of Puruṣasūkta are available in Taittirīya Āraṇyaka. Second part is not available in Rig Veda. Āraṇyaka prescribes rituals and sometimes, philosophy too. According to Taittirīya Āraṇyaka, first part consists of eighteen verses (as against sixteen Riks of Rig Veda) and second part six verses. Japa and homa are done with Puruṣasūkta. Along with Śrī Rudraṁ, Puruṣasūkta is also recited by households. It is said that every household should chant daily, the above two along with Viṣṇu Sahasranāma, some Upaniṣad-s and some verses from Bhagavad Gītā.  

Puruṣa is explained in various Upaniṣad-s. Kaṭha Upaniṣad (II.1.12) says, “अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति॥ aṅguṣṭhamātraḥ puruṣo madhya ātmani tiṣṭhati ||”, which means “Puruṣa in the size of a thumb rests in the middle of the body”. Here Puruṣa refers to the Self, which we also call as Ātman. It further says that It is seen as a smokeless flame and controls past, present and future. Muṇḍaka Upaniṣad (II.i.2) says, “दिव्यः पुरुषः अमूर्तः divyaḥ puruṣaḥ amūrtaḥ” which means that Puruṣa is luminous and formless. It further says that It is all pervasive, without mind, without breath and It is pure and superior to māyā and Prakṛti. Bṛhadāraṇyaka Upaniṣad, Chāndogya Upaniṣad and Praśna Upaniṣad refer sun as Puruṣa. Thus Puruṣa is undoubtedly Brahman without attributes or Nirguṇa Brahman.

A brief note on Puruṣa from Advaita point of view.

Individual soul is also known as puruṣa or ātman. Individual soul is the preternatural existence of the Brahman without attributes or the nirguṇa Brahman. The individual soul is nothing but the manifestation of the Brahman. This explains why we should look within.  The Brahman is not elsewhere.  He is within us. The pure Brahman or the Brahman without attributes cannot create on His own. There was a necessity for Him to divide Himself into two and His carved out portion exclusively for the purpose of creation and sustenance is the saguṇa Brahman.  Whatever we discuss here is only about the saguṇa Brahman as the nirguṇa Brahman is beyond comprehension.  It is like a man attempting to explore the sun by trying to enter the core of the sun. Generally the saguṇa Brahman alone is called God. Therefore, God becomes the creative aspect of the universe and not the pure Brahman or nirguṇa Brahman. He is the static energy from whom saguṇa Brahman has originated. Saguṇa Brahman begins to create through His projecting power or illusory power called māyā.

The individual soul becomes active only if it is covered by māyā. The soul gets embodiment only to undergo experience arising out of karmic account embedded in it.  The individual soul as such is passive and does not partake in any of the activities of the physical body. It always remains as a witness.  The soul does not undergo modifications. The journey of the soul is a tough one.  It gets human embodiment only after undergoing several births and deaths in different shapes and forms.  The soul can attain liberation only in a human birth, as realisation of the Self can happen only through mind.  Though, soul is imperishable and beyond modification, it is subjected to change of field, from lower planes to higher planes. During this process, the soul as such does not undergo any change, but the plane in which it operates alone changes.  All this happens to the soul as it gets itself veiled by the influence of māyā.  Due to this influence, it forgets its original nature.  Though, it forgets its original nature, still it does not cause any actions in its embodiment, nor gets modified by the actions carried out by karmic influences in conjunction with the impressions in the subconscious mind.

Souls are only the differential manifestations of the Brahman. Typically speaking, a soul is nothing but a tiny spark of the Self-illuminating Brahman. A human is not aware that soul is the cause of his existence.  His ignorance about the soul is due to his inherent ego. The ego is inherent in human life as ego alone provides individual identity.   Ego induces him to think that he, as a physical body is responsible for all his actions.  Though, soul is also not directly responsible for his actions, actions unfold because of the soul within.  There may be several bulbs.  But electricity is needed to make them burn.  In the same way, there are trillions of beings and for their active lives souls need to be present in them.  The ultimate realisation of the Brahman happens only in a human mind and the individual soul aids the process of mental evolution though by itself, it does make this happen.

The Supreme Self and the individual souls can be compared to the reflection of sun in water kept in different vessels. Same sun gets reflected in different vessels with water, making one to believe that the reflected sun is different from the real sun in the sky.  This belief arises out of ignorance, which is also known māyā.  Ultimately, just like water bubbles becoming one with the waters of ocean, the individual souls become one with the Brahman.  The soul’s journey from the lowest level of consciousness to the Supreme Consciousness is an incomprehensible process of evolution.  It is incomprehensible because, the ‘evolution’ of the soul is beyond the reach of human perception, including the great sages and saints.   

Bṛhadāraṇyaka Upaniṣad (II.v.18) says, “On account of His dwelling in all bodies, He is called Puruṣa. There is nothing that is covered by Him, nothing that is not pervaded by Him.”

With this brief introduction, Puruṣasūktam is now being taken up for discussion.

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्।

स भूमिं विश्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम्॥

sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |

sa bhūmiṁ viśvato vṛtvā atyatiṣṭhaddaśāṅgulam || (I.1)

Puruṣa has thousands of heads, thousands of eyes and thousands of feet. He is all pervasive in the universe. He transcends the universe by ten finger lengths (inches).

Innumerable heads, eyes and feet are referred with an understandable numeric thousand. In fact, it is infinity. Arjuna tells Kṛṣṇa in Bhagavad Gītā (XI.16), “O! Lord of the universe! I see You endowed with numerous arms, bellies, mouths and eyes and having innumerable forms extended on all sides. I see neither Your beginning, nor middle not even your end, as You are in the form of universe.” There are two nāma-s (14 and 406) in Viṣṇu Sahasranāma addressing Viṣṇu as Puruṣa. Nāma 14 is explained like this, “The one who resides in a body. Pura means a fort. Body is compared to a fort. Nine openings in the body are the nine gates. Bhagavad Gita (V.13) says, ‘navadvāre pure’. The nine openings in the body are – pair of eyes, pair of ears, pair of nostrils, mouth, organs of procreation and excretion.  Puruṣa refers to the individual Soul. Soul by remaining within the fort, rules the fort. Puruṣa is often used in Sāṃkhya philosophy and Bhagavad Gita is based on this. As per Sāṃkhya philosophy, the existence is based on twenty five principles or tattva-s, out of which Puruṣa is the foremost. Puruṣa is the conscious spirit which only acts a witness.  They are passive and non-productive. There are number of such puruṣa-s, also known as souls.  What is called as puruṣa in Sāṃkhya philosophy is known as ātman in Vedanta. The fact is whether we call it as ātman or puruṣa, it is the indispensable factor in creation of a life.” But Puruṣa referred Puruṣasūkta is Brahman. However, it is to be understood that there is no difference between Brahman and the individual soul. Both are the same.

By going by these interpretations, we can say that Puruṣa manifests in the form of all living and non-living beings and hence, He is called omnipresence. Again, the ten finger lengths is only a figurative expression like thousand heads, eyes and feet. He is encompassing the entire universe and thus He is above the universe by ten inches. There is another interpretation which says that daśāṅgulam refers to the seat of the soul, the heart.

Śvetāśvatara Upaniṣad (III.3) says, “All eyes are His eyes, all faces are His faces, all hands are His hands and all feet are His feet.”
This verse and the next verse are in Śvetāśvatara Upaniṣad (III.14 and 15). This verse is interpreted as “This Being has thousand heads, thousand eyes and thousand feet. He fills the universe both inside and outside and also He transcends it. He is in the heart, ten inches above the navel.” It is said that soul is placed ten inches above the navel in the centre of the chest (navel chakra and heart chakra). There is another interpretation also. It is said that the whole creation is ten fingers measure and these ten fingers represent five prāṇa-s, four components of antaḥkaraṇa and the soul.

According to Śaṃkarācārya, daśāṅgulam means anantam and apāram, which means infinite and limitless. There are many Scriptures like Pañcadaśī talk about daśāṅgulam. Pañcadaśī (II.57) says, “The Supreme Spirit, pervading the world on every side, yet extends ten fingers beyond it (universe).” This ten inch is like hallo of sun and moon or aura of human beings.

Kṛṣṇa says in Bhagavad Gītā (VIII.22), “Arjuna, that eternal Puruṣa, within whom all beings exist and by whom all this is pervaded, is attainable only through steadfast devotion.”

पुरुष एवेद# सर्वं यद्भूतं यच्च भव्यम् ।

उतामृतत्वस्येशानः यदन्नेनातिरोहति ॥

puruṣa eveda# sarvaṁ yadbhūtaṁ yacca bhavyam |

utāmṛtatvasyeśānaḥ yadannenātirohati || (I.2)

In case there is a square in this word, please read this word as एवेदं evedaṁ.

Whatever all this is, whatever has been in the past and whatever is going to be in future, all that is in fact is Puruṣa, who is also the Lord of immortality and of all what grows by food.

Past, present and future, all these come from Puruṣa. He also gives immortality. He is everything in this universe. He is the cause for the emergence of this world from nowhere and sustains this universe with food. Śvetāśvatara Upaniṣad (VI.5) says, “trikālāt paraḥ” which means that Puruṣa is beyond the three times – past, present and future. Similarly, Bṛhadāraṇyaka Upaniṣad (II.v.14) says, “He is the ruler of all beings”. The same Upaniṣad (III.vii.15) talks about immortality and says, “He who inhabits all beings, but is within them whom no being knows, whose body is all beings and who controls all beings within (as Puruṣa) is the internal ruler (Puruṣa), your own immortal Self.” Thus, Vedic conveyances are always supported by Upaniṣad-s.

The verse says that the universe is annamaya (made or composed of food). Taittirīya Upaniṣad (II.2) says, “All living beings come from food and are sustained by food and dissolve into food.” Thus, Puruṣa becomes the creator, maintainer and the dissolver, which goes to prove that Puruṣa described here is Brahman. Food that is vital for all the above three activities (birth, living and death) originate from Puruṣa only. Again Taittirīya Upaniṣad (II.1) says, “From that Self (Puruṣa) came ākāśā, from ākāśā air, from air fire, from fire water and from water earth originated. From earth plants and herbs and from them, food and from food human beings have come forth.” Thus Puruṣa not only causes the emergence of this universe, but also sustains it with food and therefore, there is no difference between Puruṣa and Brahman.

Puruṣa is the Supreme Reality called Brahman and assumes of the world in order that sentient beings may enjoy the fruit of their acts, but this is not a true condition. Puruṣa which in its own state of inertness becomes the visible world or the universe in order to make these living beings to reap the fruits of their acts (karmas) and also attain liberation, in the absence of karmas. Thus, Puruṣa is the giver of immortality, which is subtly conveyed in this verse as annena (food).

Kṛṣṇa says in Bhagavad Gītā (XIII. 19 – 23) “Know that both Puruṣa and Prakṛti are beginningless. All modifications and qualities are due to Prakṛti. Prakṛti is the cause for the body and its senses, whereas, Puruṣa is the cause of experiencing happiness and unhappiness. Puruṣa by being seated in Prakṛti, experiences the three guṇa-s. Attachment to the three qualities is the deciding factor for being born in a good or evil womb. The Puruṣa in a body is the Brahman and is being spoken of as the witness, guide, the sustainer, the experiencer and the Supreme Self. He, who thus realizes Puruṣa and Prakṛti along with the three guṇa-s are liberated and not to be born again.”

एतावानस्य महिमा अतोज्यायाँश्च पुरुषः।

पादोऽस्य विशा भूतानि त्रिपादस्यमृतं दिवि॥

etāvānasya mahimā atojyāyāśca puruṣaḥ |

pādo'sya viśā bhūtāni tripādasyamṛtaṁ divi || (I.3)

Such is His Grandeur. But in fact Puruṣa is greater even than this. The entire creation is only a quarter of His being; other three quarters are immortal in Heaven.

The universe created by Him and visible to us is just a quarter of His Grandeur. The rest is invisible to us, beyond our reach and remains as immortal. There is subtle conveyance through one quarter and three quarters. One quarter, which is universe manifested in the form of names and forms. But the other three quarters comprise of sat, cit and ānanda (saccidānanda – existence, consciousness and bliss). In other words, the cosmos created by Him is just one fourth of Him and the balance is present in Himself.

Kṛṣṇa says in Bhagavad Gītā (X.42), “It is enough to say that I stand holding the entire universe by a fraction of My yogic power.”

Pañcadaśī (II.55) says, “Creation is only quarter of Brahman; the other three quarters are self-revealing. Self-revealing means that it does not depend upon Māyā (His own Power).” Māyā covers only one fourth of Puruṣa’s Grandeur, leading to the formation of Cosmos. The source of creation is called Mahat. Mahat means abundance. It also refers to the buddhi, or Intellect, or the intellectual principle. (according to the Sāṃkhya philosophy the second of the twenty three principles produced from Prakṛti and so called, as the great source of ahaṃkāra, 'self-consciousness' (ego), and manas, 'the mind'.)

There is yet another subtle conveyance. This Absolute form is also called parāvāc form. This parāvāc is primeval stage. The sound in this stage can be called as a seed that has not yet germinated. When the seed begins its germination, the stage is called paśyantī.  At this stage the seed has the desire to grow. The stem becomes visible and the seed is set to commence its journey of growth. Though it is known for certain that there is going to be a tree at a future date, one does not know how the tree would be, big or small, fruit bearing or barren etc. When the sapling grows to a certain height, one is able to see its leaves, he will be able to identify what type of tree that would be. This stage is called madhyamā. The sapling further grows to become a tree, when one is able to see its flowers and fruits. He is able to recognize the nature of this seed totally now. The complete form of the tree is known at this stage. This is called vaikharī stage. These three stages originated from the form of the Absolute, the seed in this example. Absolute form is called as parāvāc. Parā mean the highest form or the supreme form and vāc means sound. Parāvāc means the supreme form of sound. From this parā form or the seed form sound germinates, grows and yields words. Out of these four stages of sound, three remain within the body and only vaikharī is delivered to the world. This explains that the universe created by Him and visible to us is just a quarter of His Grandeur, which is vaikharī here.

Muṇḍaka Upaniṣad (II.ii.5) gives another subtle conveyance. “Puruṣa is resting everything, the heaven, the earth and antarikṣa (the intermediate space between heaven and earth), as well as the mind with life and the sense organs.” This means that the beings represent a quarter and heaven, the earth and antarikṣa represent three quarters.

This is also explained by Brahma Sūtra (III.ii.23) which says tadvyaktamāha hi (तद्व्यक्तमाह हि).  This means “That Brahman is un-manifest”.  This is further explained as ‘It is not comprehended through the eye, or through speech, or through other senses.  Nor is it attained through austerity or karma.  It is imperceptible, for It is never perceived’.

त्रिपादूर्ध्व उदैत्पुरुषः पादोऽस्येहा भवत् पुनः।

ततो विश्वङ् व्यक्रामत् साश्नानशने अभि॥

tripādūrdhva udaitpuruṣaḥ pādo'syehā bhavat punaḥ |

tato viśvaṅ vyakrāmat sāśnānaśane abhi || (I.4)

Three fourths of that Puruṣa (Brahman) rises above the heaven. One fourth is still here, the earth. Then He starts spreading in all directions towards those who eat and those who do not eat.

This verse and the previous verse should be treated as one, as both of them convey the same meaning, but from different perspective. In the previous verse, it is seen that He pervades heaven, the earth and antarikṣa. This verse says that He pervades beyond the heaven. But a part of His (quarter of Him) repeatedly appears in the earth and manifests as both sentient and insentient or eating and non-eating existences. Thus, the entire universe is nothing but Puruṣa only. Punaḥ means again; Brahman creates the universe again and again after every deluge. When the universe is dissolved unto Brahman reappears again and again and this process is called pralaya.

Therefore, it does not mean that Puruṣa is just limited to heaven. He is much beyond that and that is why He is called omnipresent. Nārāyaṇa Sūktam says, “अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ” which means that Nārāyaṇa (Puruṣa) prevails internally and externally encompassing everything. This goes to prove that He is not just in Heaven or beyond, but He is present everywhere and what we see with our biological eyes is only a minuscule of His Grandeur.

तस्माद्विराडजयत विराजो अधि पुरुषः।

स जातो अत्यरिच्यत पश्चाद् भूमिमयो पुरः॥

tasmādvirāḍajayata virājo adhi puruṣaḥ |

sa jāto atyaricyata paścād bhūmimayo puraḥ || (I.5)

From Puruṣa luminance (virāj) is born and from luminance, the creative factor is born. By expanding, He exceeds the earth.

This verse confirms the conveyances of the previous verses. Primordial Puruṣa, who exists from the beginning came forth as virāj, which is also called virāḍ. Virāḍ is the end product of the macrocosm within a fully developed universe that is realized from experiment and observation rather than theory.  Pañcikaraṇam, a small treatise on Advaita philosophy by Śaṃkarācārya says. “The virāḍ is said to be the aggregate of all the quintuplicate elements and their effects”.  Those subtle elements produced the gross ones, from which again the virāṭ (the macrocosm) or the objective totality comes into existence.”  Again verse 11 says, “The gross elements are compounded.  These produce, the sum total of all the gross bodies.  This is the gross body of the disembodied Ātman.”  Virāṭ, virāj and virāḍ are the same. The process of creation is being discussed in this verse. Śrīmad Bhāgavata (XI.iv.2) says, “When Nārāyaṇa is the first and foremost Deity created with five primary elements evolved Himself, the universe as His body and entered into it by a part of His and acquired the name of Puruṣa.” Creation happens only from one fourth of His Grandeur and the rest three fourth remains only as His Grandeur.

{Alternate idea on creation: The soul, which is also known as puruṣa can manifest only if it interacts with prakṛti, which is also known as Nature, the creative self-unfoldment. When the soul gets associated with prakṛti, the latter unfolds first into subtle non-materialistic form and later into gross form.  When gross form is formed, it gives rise to three types of bodies called gross (sthūla), subtle (sūkṣma) and causal (kāraṇa).  Gross is the outer body, subtle and causal are the inner bodies.  Until a soul is liberated, subtle and causal bodies continue their association with the soul.  Only the gross body is perishable. The imperceptible impressions of many lives become embedded in these bodies, thereby causing predominance of certain qualities in the mind in each rebirth. They are the seeds of karmas that are embedded in a soul.}

By expanding, He exceeds the earth means, He is all pervasive. He is Cosmic Man and hence He is called omnipresent.

यत् पुरुषेण हविषा देवा यज्ञमतन्वत।

वसन्तो अस्यसीदाज्यम् ग्रीष्म इध्मः शरद्धविः॥

yat puruṣeṇa haviṣā devā yajñamatanvata |

vasanto asyasīdājyam grīṣma idhmaḥ śaraddhaviḥ || (I.6)

When gods performed sacrifices (yajña-s) with Puruṣa as the offering, spring season formed as sacrificial ghee, summer season as the log of woods (samidh) and the autumn as the holy offering itself.

It is said that during creation, first, gods were created. When gods came into existence, they saw shapeless mass of nebular matter. They wanted to create shapes and forms and decided to offer mental sacrifice to Puruṣa. They offered oblations with ghee, samidh and the oblation itself. Every oblation is offered to Puruṣa and as a result of this yajña, proper universe came into existence. The three seasons mentioned here means three periods of a day like, morning, evening and night. There are other interpretations on the three seasons.

सप्तास्यासन् परिधयः त्रिः सप्त समिधः कृताः।

देवा यद्यज्ञं तन्वानाः  अबध्नन् पुरुषं पशुम्॥

saptāsyāsan paridhayaḥ triḥ sapta samidhaḥ kṛtāḥ |

devā yadyajñaṁ tanvānāḥ  abadhnan puruṣaṁ paśum || (I.7)

This verse is the 15th rik in Rig Veda, but is 7th verse in Taittirīya Āraṇyaka, which is followed while recitation.

Seven are the enclosing pillars of thrice seven (3 x 7 = 21) pieces of samidh, when the liberated ones preparing for the sacrifice; tie up Puruṣa as an offering.

In fire ritual, there are samidh-s used as paridhi-s. There are 21 samidh-s for any homa, which is referred here as 3 x 7. Two bigger ones inside the homa kuṇḍa on the western side. They should be placed in vertical position, inside the homa kuṇḍa. These two are known āhāra samidh. Three samidh-s are placed in horizontal positions on all three sides except east. They are called paridhi (an enclosure, fence, wall, protection) and are known as madhyama, dakṣiṇa, uttara. Now we have 16 and out of this one is kept on the northern side. This will be used at the end (upasthāna – reaching the deity). Now we have 15. This is offered to Brahmā, the Lord of creation. This is what is mentioned as offering to Puruṣa. But as the gods perform this homa mentally, 12 months, five seasons, three worlds and the sun are contemplated as 21 samidh-s. Puruṣa is offered into the oblation as there was nothing apart from Him at the time of creation.

It subtly conveys that ancient saints and sages and gods prayed to Him both as the Lord and also offered Him in the sacrifice. It refers to material and efficient cause of the universe.

तं यज्ञं बर्हिषि प्रौक्षन् पुरुषं जातमग्रतः।

तेन देवा अयजन्त साध्या ऋषयश्च ये॥

taṁ yajñaṁ barhiṣi praukṣan puruṣaṁ jātamagrataḥ |

tena devā ayajanta sādhyā ṛṣayaśca ye || (I.8)

Gods, sages and saints began the yajña by placing Him in the yajña and worshiped Him. Along with Him, sages, saints and gods perform the sacrifice. (This conveyance is not seen in any other place in Rig Veda).

Puruṣa manifests through His one quarter, as discussed in the previous verses. This one quarter manifests as Prajāpati (Prajāpati means the Lord of all beings. Prajāpati is the creative aspect of the Brahman.  Vedas use Prajāpati in a number of verses.  To cite examples, Yajur Veda (II.i.2.1) says, “prajāpatiḥ prajā asṛjata jā asmāth sṛṣṭāḥ....... प्रजापतिः प्रजा असृजत जा अस्माथ् सृष्टाः......”.  Yajur Veda says that Prajāpati created successors.  They, being created from him.....”  Vedas use this word to mean the creative aspect of the Brahman.  In another place (V.vii.10.1), the Veda says, that Prajāpati created fire.  In yet another place (III.v.9.1), the Veda says, “all gods are Prajāpati”. Therefore Prajāpati refers to all the creative energies of the Brahman. Brahman does not create merely through His Free Will.  He created the universe through different evolutionary processes that are now being studied as science and are being endlessly researched. The creation happens from subtle to gross and annihilation happens from gross to subtle) and Virāj (which has been discussed in earlier verses). From these further creation happened. This way, Puruṣa is not only the Creator, but also material cause for giving shape and form to the universe. It is like spider casting its web from its own secretions.

तस्माद्यज्ञात् सर्वहुतः संभृतं पृषदाज्यम्।

पशून्ताश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये॥

tasmāt yajñāt sarvahutaḥ saṁbhṛtaṁ pṛṣadājyam |

paśūntāścakre vāyavyānāraṇyān grāmyāśca ye || (I.9)

The yajña described in the previous verse is known as sarvahuta yajña. Out of this yajña, came out curd and ghee; then prajāpati created domesticated animals (for offering into yajña), birds and wild animals.

The process of creation is being explained further. When sarvahut yajña was performed, first ghee mixed with curd came out.  This mixture is called upalakṣaṇa, a term metaphorically or elliptically or in a generic sense and serves as food for all beings, the act of sustenance. Then Prajāpati went ahead with creation step by step (evolution). First Prajāpati created domesticated animals for offering into yajña and later birds and wild animals. Domesticated animals though offered into yajña-s, they were revived due to the power of tapas of the sages and saints and gods.

तस्माद्यज्ञ सर्वहुतः ऋचः सामानि जज्ञिरे।

चन्दासि जज्ञिरे तसमात् यजुस्तस्मादजायत॥

tasmādyajña sarvahutaḥ ṛcaḥ sāmāni jajñire |

candāsi jajñire tasamāt yajustasmādajāayata || (I.10)

This is in continuation of the previous verse. From the sarvahut yajña, Rig Veda and Sāma mantras originated. From these Veda mantras Vedic meters (chandas) originated. From this, Yajur Veda originated.

Vedas are said to be the direct revelations of Brahman to sages and saints. This verse endorses this theory. In this yajña, Puruṣa Himself was offered as one of the oblations and creation begins from the pit of this yajña. The three Vedas referred in this verse, were revealed to the sages and saints who performed the yajña, Vedic revelations were in the form of illumination to the sages and saints. Different sages and saints heard different Vedic hymns and these Vedic verses were named after those sages as their Riṣi-s. Vedas are also known as Śruti-s, because it was revealed to them in their minds and not verbally taught. Śruti means hearing and listening. Those enlightened Riṣi-s gave material forms to the revelations and taught to the world.

तस्मादश्वा अजायन्त ये के चोभयादतः।

गावोह जज्ञिरे तस्मात्तस्माज्जाता अजावयः॥

tasmādaśvā ajāyanta ye ke cobhayādataḥ |

gāvoha jajñire tasmāttasmājjātā ajāvayaḥ || (I.11)

From this yajña horses and animals with two rows of teeth (upper and lower jaws) like cattle, cows, goats and sheep originated.

Process of creation is being explained further. Probably this verse should have come next to verse 9, in order to maintain the sequence of creation.

यत् पुरुषं व्यदधुः कतिधा व्यकलपयन्।

मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते॥

yat puruṣaṁ vyadadhuḥ katidhā vyakalapayan |

mukhaṁ kimasya kau bāhū kā ūrū pādā ucyete || (I.12)

This verse asks questions on creation. When gods, sages and saints offered Puruṣa in the sarvahut yajña, what was His form? What was His face, hands, thighs and feet? Or when they created Puruṣa out of this yajña, what was His face, hands, thighs and feet?

The next verse answers this.

ब्राह्मणोस्य मुखमासीद्वाहू राजयन्यः कृतः।

ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥

brāhmaṇosya mukhamāsīdvāhū rājayanyaḥ kṛtaḥ |

ūrū tadasya yadvaiśyaḥ padbhyāṁ śūdro ajāyata  || (I.13)

Gross meaning: His face became the caste of brāhmana, His hands became the caste of kṣatriya, His thighs became the caste of vaiśya and His feet became the caste of śūdra.

But Kṛṣṇa has conveyed the true meaning of caste system. He says in Bhagavad Gītā (XVIII. 40 – 44), ““There is no being on earth, or in the heaven or among the gods, or elsewhere without the three guṇa-s, originated from Prakṛti.  Men are classified under four broad categories based upon their inherent qualities, based on the three guṇa-s. Subjugation of mind and senses, enduring hardships for the discharge of one’s prescribed obligations, both internal and external purity, forgiveness, honesty, behaviour, belief in Vedas and Sacred Scriptures, faith in God and life after death – all these constitute the inherent duties of brāhmaṇa-s. Gallantry, fearlessness, firmness, cleverness, solemnity in battles, bestowing gifts and leadership qualities are the inherent duties of kṣatriya-s.  Agriculture, breeding of cattle and business are the qualities of vaiśya-s. Offering their services to other three classes is the inherent duty of śūdra-s.”

The entire humanity is being classified under four categories, depending upon the inherent qualities present in them.  This classification is not based on one’s birth or lineage, but purely on their qualities.  Due to one’s efforts, one can move from one guṇa to another guṇa.  Any one of these classifications cannot exist on its own and has to depend upon the other three for a peaceful and safe co-existence.

चन्द्रमा मनसो जातश्चक्षोः सूर्ये अजायत।

मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत॥

candramā manaso jātaścakṣoḥ sūrye ajāyata |

mukhādindraścāgniśca prāṇādvāyurajāyata || (I.14)

Previous verse spoke of creation of human beings. This verse explains further.

His mind became the moon, from His eyes came out the sun, His mouth (mukha means face; it also means mouth) produced Indra and Agni and His breath produced air.

नाभ्या आसिदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत।

पद्भ्यां भूमिर्दिशः श्रोत्रात् तथा लोका अकल्पयन्॥

nābhyā āsidantarikṣaṁ śīrṣṇo dyauḥ samavartata |

padbhyāṁ bhūmirdiśaḥ śrotrāt tathā lokā akalpayan || (I.15)

From His navel came forth, ākāśā (sky); from His feet earth came out; from His ears cardinal directions; His several limbs created various worlds.

वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसस्तु पारे।

सर्वाणि रूपाणि विचित्य धीरः नामानि कृत्वाऽभिवदन् यदास्ते॥

vedāhametaṁ puruṣaṁ mahāntam ādityavarṇaṁ tamasastu pāre |

sarvāṇi rūpāṇi vicitya dhīraḥ nāmāni kṛtvā'bhivadan yadāste || (I.16)

(This rik and the next one are not in Rig Veda. By addition of these two verses, Puruṣasūkta has eighteen verses in Taittirīya Āraṇyaka, as against sixteen verses in Rig Veda. The first line of this verse is in Śvetāśvatara Upaniṣad III.8)

I know this Puruṣa, who is intelligent (dhīra means intelligent, wise, skilful, clever, steady, constant, firm, resolute, brave, energetic, courageous, self-possessed, composed, calm, etc.) who is effulgent like the sun, who has created all shapes and forms, who sustains the universe, who transcends all attributes and is beyond darkness.

Kṛṣṇa explains the Nature of Puruṣa in Bhagavad Gītā (X. 19 – 22,) “Arjuna, I will tell you only the most important of My divine glories, as it is limitless. I am the universal Self seated in the hearts of all beings. I alone am the beginning, middle and end of all beings. I am Viṣṇu among the twelve sons of Aditi, I am the sun amongst luminaries, I am Marichi among the Maruts and I am the moon among the asterism. I am Sāma Veda amongst Vedas, I am Indra amongst gods, I am the mind amongst organs of perception, I am the consciousness amongst the living beings”

Chāndogya Upaniṣad (I.vi.6) answers this question that lingers in our minds. It says, “There is a deity in within the orbit of the sun, who is seen by the yogī-s. His whole body glitters like gold. He has a bright golden beard and golden hair.”

There are verses in Vedas comparing sun to Brahman. Kṛṣṇa Yajur Veda Taittirīya Saṁhitā (III.iv.11.6-8) adores sun and these verses form part of Navagraha Sūkta. These verses go like this:

आ सत्येन रजसा वर्तमानः निवेशयन्नमृतं मर्त्यं च।

हिरण्ययेन सविता रथेन आ देवो याति भुवना विपश्यन्॥

ā satyena rajasā vartamānaḥ niveśayannamṛtaṁ martyaṁ ca |

hiraṇyayena savitā rathena ā devo yāti bhuvanā vipaśyan ||

This verse can be interpreted as follows. All Vedic verses have dual conveyances – gross and subtle. Gross is connected to rituals and subtle is connected to realization of the Self.

“He shines with the illumination of the Self within as well as illumination visible to our biological eyes. He pervades both earth plane and higher plane where gods and goddesses live. He moves around all these worlds in his gold chariot.”

Ṛg Veda (I.50.8) also says, “O! Self –radiant, through your divine spectrum of seven harnessed to your chariot, you guide all men.” Seven mentioned in this verse not only means VIBGYOR (seven colours associated with seven psychic chakras), but also seven upper worlds referred in Brahma Gāyatrīmantra (saptavyāhṛti sahita gāyatrī mantraḥ).

ॐ भूः ॐ भुवः ॐ सुवः ॐ महः ॐ जनः ॐ तपः ॐ सत्यं ॐ तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि॥ धियो यो नः प्रचोदयात्॥ ॐ आपो ज्योति रसोऽमृतं ब्रह्म भूर्भुवःस्वरोम्॥

om bhūḥ om bhuvaḥ om suvaḥ om mahaḥ om janaḥ om tapaḥ om satyaṁ om tatsaviturvareṇyaṁ bhargo devasya dhīmahi || dhiyo yo naḥ pracodayāt || om āpo jyoti raso'mṛtaṁ brahma bhūrbhuvaḥsvarom ||

Therefore, Puruṣa is compared to the sun, but sun only forms miniscule of Puruṣa. Kaṭha Upaniṣad (II.ii.15) explains this further. “In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this fire.  When Brahman shines, everything follows.  By Its light, all these are lighted.” Sun is drawn only as a comparison for the mundane human minds to understand and in no way, sun can be considered as Brahman or Puruṣa. But sun is worshiped as God in Āditya Hṛdaya.

धाता पुरस्ताद्यमुदाजहार शक्रः प्रविद्वान् प्रदिशश्चतस्रः।

तमेवं विद्वानमृत इह भवति नान्यः यन्था अयनाय विद्यते॥

dhātā purastādyamudājahāra śakraḥ pravidvān pradiśaścatasraḥ |

tamevaṁ vidvānamṛta iha bhavati nānyaḥ yanthā ayanāya vidyate || (I.17)

First Prajāpati revealed Puruṣa to the world. Then Indra realized Him in the four directions. The one who realizes Puruṣa  will be liberated in this birth itself and there is no other way about it.

Viṣṇu Sahasranāma 69 is Prajāpati and is explained thus: Prajāpati means the Lord of all beings. Prajāpati is the creative aspect of the Brahman.  Vedas use Prajāpati in a number of verses.  To cite examples, Yajur Veda (II.i.2.1) says, “prajāpatiḥ prajā asṛjata jā asmāth sṛṣṭāḥ....... प्रजापतिः प्रजा असृजत जा अस्माथ् सृष्टाः......” Yajur Veda says that Prajāpati created successors.  They, being created from him.....”  Vedas use this word to mean the creative aspect of the Brahman.  In another place (V.vii.10.1), the Veda says, that Prajāpati created fire.  In yet another place (III.v.9.1), the Veda says, “all gods are Prajāpati”. Therefore Prajāpati refers to all the creative energies of the Brahman. Brahman does not create merely through His Free Will.  He created the universe through different evolutionary processes that are now being studied as science and are being endlessly researched. The creation happens from subtle to gross and annihilation happens from gross to subtle.

Indra is the chief of gods and goddesses.  Vedas talk more about Indra and Agni than any other gods. Mahendra means that Viṣṇu is far superior to Indra.  Brahmā, Viṣṇu and Śiva are superior to Indra. For a spiritually advanced person, names of gods do not matter to him. It is only the energy of the Brahman, which pervades the universe in the form of different gods and goddesses.  For example, rain is not possible without Brahman.  But water is worshipped as a god by name Varuṇa.  Indra is the chief of gods like Varuṇa, Agni, etc.

Verses 16 and 17 reveal Puruṣa or Brahman to the world. As per Advaita philosophy, all that exists in this universe is nothing but Brahman. But we see them as different from Brahman because of congenital māyā. Bhagavad Gita (VII.25) says, “Veiled by My yogamāyā I am not manifest to all.  Hence these ignorant men fail to recognise Me, the unborn and imperishable Supreme.” Yogamāyā is the divine potency by which the Brahman conceals Himself. The verse says that we have to go past this māyā to realize Brahman. Why we are not able to realize Him? Brahman is full of inexplicable and inexhaustible energy.  Significant part of His energy is known as His illusionary aspect, which is referred as māyā. What is not seen is His reality and what is seen through His illusionary aspect is the worldly existence.  His power of māyā is His very own undifferentiated power. For easier understanding, Brahman is divided into two aspects - nirguṇa Brahman and saguṇa Brahman. Nirguṇa Brahman is also known as kāraṇa Brahman or Brahman without attributes.  Saguṇa Brahman is also known as kārya Brahman or Brahman with attributes. Saguṇa Brahman is the active part of nirguṇa Brahman, who is beyond human comprehension. Māyā is the mysterious power of saguṇa Brahman.  Māyā is full of ignorance and it conceals and projects the Reality, known as the Brahman. Māyā is not something that is considered as evil. It is inherent in creation. Macro cosmic reflection of the Brahman is māyā. It is Brahman’s own power and can be removed only by spiritual knowledge and practice.  This is confirmed by Kṛṣṇa in Bhagavad Gītā (VII.14), where He says “mama māyā duratyayā” which means ‘It is difficult to transcend my māyā’. By saying ‘my māyā’ Kṛṣṇa confirms that māyā is Brahman’s own power.

यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन्।

ते ह नाकं महिमानः सजन्तयत्र पूर्वे साध्याः सन्ति देवाः॥

yajñena yajñamayajanta devāstāni dharmāṇi prathamānyāsan |

te ha nākaṁ mahimānaḥ sajantayatra pūrve sādhyāḥ santi devāḥ || (I.18)

Sādhya means first gods or celestial beings and said to reside in the space between the earth and the sun. The mental sacrifice done by sādhya-s, sages and saints brought about rules and regulations for sustenance of the universe. Those with Supreme knowledge contemplate Puruṣa, realize Him and live in the place where sādhya-s live.

Thus, part I of Puruṣasūkta explains how Brahman can be attained after giving a brief about the origin of the universe.

अद्भ्यसंभूतः पृथिव्यै रसाच्च विश्वकर्मणस्समवर्तताधि।

तस्य द्वष्टाविदधद्रूपमेति तत्पुरुषस्य विश्वमाजान मग्रे॥

adbhyasaṁbhūtaḥ pṛthivyai rasācca viśvakarmaṇassamavartatādhi |

tasya dvaṣṭāvidadhadrūpameti tatpuruṣasya viśvamājāna magre || (2.1)

Virāṭ originated from water and essence of the earth. God presiding over the universe known as Virāṭ-Puruṣa originated from Viśvakarman, the Universal Creator. Virāṭ-Puruṣa’s visible form (this visible universe) came out of Viśvakarman. Thus creation started. Creation is further elucidated in this rik. In Vedas Viśvakarman is known as divine architect.

Viśvakarman is the Puruṣa, which we are discussing. Tattvabodha explains the gross body as “pañcīkṛta-pañcamahābhūtaiḥ” which means the modifications of the five great elements ether (ākāśa), air, fire, water and earth. This modification is called pañcīkaraṇa. The principle of pañcīkaraṇa is that the world comes into existence due to the transformation of five great elements.  This happens only apparently in terms of advaita philosophy, as all that exists is nothing but the Brahman Himself.  Pañcīkaraṇa, a miniature treatise of Śaṃkarācārya, says that virāṭ is the sum total of five elements and their effects. Virāṭ is the consciousness, which identifies with the gross body in the active state, in the case of an individual.  Virāṭ at the macrocosmic level is fully developed universe that is realised from experiment rather than theory. Shape of a gross body is decided by karmic and subconscious imprints embedded in a soul. Brahman has four distinctive states.  They are avyakṭā, Iśvarā, hiraṇyagarbha also known as sūtrātma and virāṭ. The first state is avyakṭā, the unmanifest stage. This is also known as turya stage, beyond the three normal stages of consciousness. The next state is Iśvarā. This state is the cause of the universe and is associated with māyā. The third state is hiraṇyagarbha, which binds the universe together like a thread.  The final state is virāṭ, transfiguration of the divine happens that is visible to our eyes.  The virāṭ is also known as vaiśvānarā, meaning relating or belonging to all men, omnipresent, known or worshipped, everywhere, universal, general, common, etc.

वेदाहमेतं पुरुषं महान्तम् आदित्यवर्णं तमसः परस्तात्।

तमेवं विद्वानमृत इह भवति नान्यः पन्था विद्येतऽयनाय॥

vedāhametaṁ puruṣaṁ mahāntam ādityavarṇaṁ tamasaḥ parastāt |

tamevaṁ vidvānamṛta ieha bhavati nānyaḥ panthā vidyeta'yanāya || (II.2)

I (the author of this hymn, Nārāyaṇa Riṣi) realize this Puruṣa, who is great (beyond description) and shines like the sun deflecting darkness. The one who realizes Puruṣa like this attains liberation in this birth itself (jīvanmukta). There is no other way to attain liberation (except realizing Him).

Tattvabodha asks jīvanmuktaḥ kaḥ or who is jīvanmukta? It answers this question by saying “na puruṣaḥ (I am not a man), asaṁgaḥ (unattached), saccidānanda-svarūpaḥ (in the nature of existence-consciousness and bliss), prakāśarūpaḥ (illuminating), sarvāntaryāmī (the inner spirit of all that exist in the universe), cidākāśarūpaḥ (formless form) aparokṣa jñāna (the one who experiences and observes the true nature of I.”  These are the attributes of Jīvanmukta.  A jīvanmukta is the one who attains liberation during the existence of his body, but not bound by his bodily form. He always remains unattached to the materialistic world.  Brahman has been explained as Saccidānanda, and a jīvanmukta knows that he is not different from the Brahman. Brahman alone is Self-illuminating and a jīvanmukta truly affirms that he is the Brahman and he realises the illumination of the Self within.  He also knows that the Self within his body is omnipresent in nature and is present in all the beings of the universe, as a result of which, he is able to see the Brahman everywhere and the universal brotherhood automatically dawns on him. There is no difference between sthitaprajña and jīvanmukta, though it could be argued that jīvanmukta is the highest.

(Tattvabodha declares a secret.  It says that those who praise and worship such a jñānin acquire the good karmas done by that jñānin.  Brahman decided that all the good karmas of that yogi should not go waste.  Since the Lord is companionate, He decided that those who serve and adore such a jñānin will get the good portion of the āgāmi karmas of the jñānin.  On the contrary, if someone disrespects him, hates him or hurts him, he acquires bad portion of the āgāmi karmas of the jñānin, if any.  This can practically be experienced in the presence of a true jīvanmukta by the feel of positive vibrations emanating from the jñānin.)

There is no other way to attain liberation except to know the Brahman or Puruṣa within. Any types of rituals or fasting or visit to holy waters and temples will not give relief from transmigration. It is only the mind that matters for liberation. Vivekacūḍamaṇi explains this further.

प्रजापतिश्चरति गर्भे अन्तः। अजायमानो बहुधा विजायते।

तस्यधीराः परिजानन्ति योनिम्। मरीचीनां पदमिच्छन्ति वेधसः॥

prajāpatiścarati garbhe antaḥ | ajāyamāno bahudhā vijāyate |

tasyadhīrāḥ parijānanti yonim | marīcīnāṁ padamicchanti vedhasaḥ || (2.3)

Prajāpati pervades the universe. Without being born, he appears in various shapes and forms. Wise men seek to know His real nature. Those who know His true nature seek to attain the status of Marīci and others like him.

Prajāpati is presiding over procreation and protector of life. Some scriptures say that Prajāpati and Brahmā are the same, whereas some others say that they are different and that Prajāpati is lower in status than Brahmā.  Brahmā first created Marīci, Atri, Aṅgiras, Pulastya, Pulaka, Kratu, Vasiṣṭha, Dakṣa, Bhṛigu and Nārada known as Dakṣa Prajāpati-s.

This verse says two things. Prajāpati, also known as Brahmā presides over procreation of the universe and its beings. The one who thus knows this truth becomes immortal like other Prajāpati-s viz. Marīci, etc. Marīci also means rays of light of sun and moon. By knowing the truth of creation, one attains immortality.

Though this verse refers to Prajāpati, it subtly conveys only Puruṣa, as Prajāpati originated from Puruṣa only. What is conveyed here is that one who understands that it is only Puruṣa who manifests as the universe attains immortality like Marīci and others. That is why, we say that Brahman is omnipresent

योदेवेभ्य आतपति। यो देवानं पुरोहितः।

पूर्वो यो देवेभ्यो जातः। नमो रुचाय ब्राह्मये॥

yodevebhya ātapati | yo devānaṁ purohitaḥ |

pūrvo yo devebhyo jātaḥ | namo rucāya brāhmaye || (II.4)

Salutations to the One who is always effulgent and makes gods shine, acts as a teacher to gods, originated much before gods in the form of hiraṇyagarbha and who alone being self-effulgent.

It is said that Puruṣa alone prevails in all gods and goddesses and make them shine. Without Him, nothing can shine, which was discussed in part I. He also acts as a priest or teacher to gods in the form of Bṛhaspati. He is considered as Guru to gods and in astronomy, he is known as Jupiter.

Vedānta Paribhāsā a 17th century Scripture explains hiraṇyagarbha. It says “Hiraṇyagarbha is the first soul to be born and is different from Brahmā, Viṣṇu and Śiva.”  The subtle body consisting of the five vital forces, the mind, the intellect and the ten organs is produced from the five basic elements.  This paves the way for the soul to experience the result of actions or in other words it causes karma-s. The subtle body is of two kinds, superior and inferior.  The superior one is the subtle body of hiraṇyagarbha and the inferior is the subtle body of living beings.  The subtle body of hiraṇyagarbha is called as mahat or the cosmic intellect and the subtle body of living beings is called ego.  Mahānārāyaṇa Upaniṣad (I.i.1) says ‘mahato mahīyān (महतो महीयान्) which means greater than the greatest.

Salutations are being offered to Puruṣa in this verse after talking about His Grandeur.

रुचं ब्राह्मं जनयन्तः। देवा अग्रे तदब्रुवन्।

यस्त्वैवं ब्राह्मणो विद्यात्। तस्य देवा असन् वशे॥

rucaṁ brāhmaṁ janayantaḥ | devā agre tadabruvan |

yastvaivaṁ brāhmaṇo vidyāt | tasya devā asan vaśe || (II.5)

At the time of creation, gods revealed the knowledge and essence of Brahman like this “The one who seeks Brahman thus, becomes one amongst us”.

Gods and goddesses all come under Him and function under His instructions. Kaṭha Upaniṣad (II.iii.2) says “The Brahman is like a thunderbolt (vajra) about to strike.”  Brahman strikes those who are delinquent in performing the prescribed duties. The sun shines fearing the Brahman, the air blows fearing Brahman. Kaṭha Upaniṣad (II.iii.3) explains this; “From fear of Brahman, fire gives heat.  Out of terror, the sun shines.  Afraid of it, Indra, vāyu and Yama rush to perform their respective duties.”

Gods enjoy the comforts of their domiciles and indulge in all sorts of activities. They reached their present position after doing tapas. They get struck at this point and are not able to merge with Brahman, as they are attached to pleasures of their heavenly places. But a spiritual seeker first becomes a jñāni. Kṛṣṇa says in Bhagavad Gīta (VII.17) “Chief among them is jñāni, ever constant and with one pointed in devotion.  I am exceedingly dear to him and he is exceedingly dear to me”.  Kṛṣṇa did not stop with this.  He proceeds to say “A man so illuminated is hard to find and such a stage is reached after many incarnations” (VII.19).

Kena Upaniṣad (II.3) says, “He (referring to a jñāni) who says he does not know Him, actually knows Him and the one who says (a-jñāni affected by ego) he knows Him, actually does not know Him.” There are two possible explanations for this. A true jñāni will never say that He has realized Him and he will continue to remain as one amongst many. On the other hand, the one who says that He has realized Brahman, in fact would not have realized Him at all. The one who has realized Him will never have ego.

This verse says that jñāni realizes Brahman and goes past gods. A jñāni’s sole aim is to attain liberation and not to enjoy the pleasures of the higher worlds. Only a jñāni becomes jīvanmakuta and later on videhamukta and becomes one with Brahman after his death. Gods are inferior to a great jñāni.

ह्रीश्चते लक्ष्मीश्च पत्न्यौ। अहोरात्रे पार्श्व्।

नक्ष्त्राणि रूपम्। अश्विनौ व्यात्तम्।

इष्टं मनिषाण। अमुं मनिषाण।  सर्वं मनिषाण॥

hrīścate lakṣmīśca patnyau | ahorātre pārśv |

nakṣtrāṇi rūpam | aśvinau vyāttam |

iṣṭaṁ maniṣāṇa | amuṁ maniṣāṇa |  sarvaṁ maniṣāṇa || (II.6)

This is the last verse of Puruṣasuktam. Hrī and Lakṣmī are your consorts. Day and night are your sides. Constellation of stars is Your form. Aśvini Devas are your mouth. Please bless us with whatever knowledge we seek. Give us pleasures of this world; and everything in this world and everywhere.

All of us know Lakṣmī, Goddess of wealth. By seeking Him, wealth is given by default. Wealth of jñāni-s will be limited and would suffice only for his comfortable living. He will never be a rich man, as too much of money will trigger ego. Hrī is the goddess of modesty and timidity and shame. She protects us from doing wrongful things. It is said that dharma is symbolically represented here by Hrī and Lakṣmī of course is artha, meaning wealth. Thus, who seek Him will be protected from committing sins and will be endowed with moderate means for his day to day living.

Aśvin-s-s are two in number and they are known as physicians for gods and goddesses. They are said to be the two sons of the Sun. They bring treasures to men and avert misfortune and sickness to jñāni-s. They are also called physicians of the heaven. They may also mean the next two of puruṣārtha-s. Puruṣārtha is the fourfold values of human life.  They are dharma (righteousness or virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (the liberation).  It is clear that the ancient scriptures do not prohibit these great human values.  What they say is not to get attached to them.

Puruṣasuktam ends with a prayer. The first prayer is for knowledge to realize Him. He can be realized only through Supreme knowledge declared through Upaniṣad-s. The second prayer is for material wealth, comfort and pleasure. This conveys that those who seek liberation can also live material life. Finally, the prayer is for everything. Those who realize Brahman need not worry about anything, says Taittirīya Upaniṣad (I.v.3). It says, “If you know Brahman, all the deities will bring you their gifts”.

With this, Puruṣasuktam is concluded.