Purusha Sooktam is a hymn of praise adoring the Infinite Reality expressed through its creativity. One of the most famous hymns of the Rig Veda, it has the special privilege of being widely chanted by devotees
Purusha Sooktam / Purusha Suktam
The word Purusha here refers to the Supreme Being – Parama Purusha, the Supreme Purusha; Purushottama, the best among the Purushas; He is Sriman Narayana. He is the source and basis of all creation.
The Purusha Sookta finds a place in all the Vedas, with slight variations. Though the original Purusha Sookta mantra is found in Rig Veda, it also occurs both in Shukla Yajur Veda (in Vajaneya Samhita) and Krishna Yajurveda (Taittiriya Samhita).
With minor differences, it is found in the Saama and Atharva Vedas also. This shows its supreme importance.
Detailed instructions are available on the use of this Sutra in fire Sacrifices.
Among the Veda mantras, Purusha Sooktam stands out for its mantra Shakti. It is regularly chanted in temples, at home – while performing homa or offering prayers to God at home. Tradition has it that the Sookta is to be recited daily along with Bhagavad Gita or Vishnu sahasranama chanting.
The Vedas are divided into three major sections
- 1. Samhita deals with prayers by the Devatas
- 2. Brahmana deals with details regarding yagas
- 3. Aranyakas Examines fundamental truths
We notice that the Purusha Sookta addresses all these three sections. It starts with the praise of the Supreme Being, Lord Narayana, referred to as Purusha. It then tells us that this world of beings has emerged as a result of the fruits of His sacrifice. It then goes on to tell about the ways and means to overcome ignorance and realise God. Hence, this Sookta may be regarded as a condensed Shastra.
Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih
Sages from the Vedic times treated life like a great Yagna. This is a prayer for the successful completion of this Yagna. Every created object is for this Yagna. This prayer is for the well-being of all of them.
We pray and worship the Supreme for the welfare of all. We pray for the successful completion of this Yagna. We pray for the welfare of those performing the Yagna. May the Devatas do well to us (svastih astu) and for the whole of mankind. May the trees and plants (bheshajam) grow up to be tall (oordvam jigatu). May the welfare of bipeds (dvipade; – two-footed animals) be taken care of and they are happy.
May the welfare of quadrupeds (chatushpade; four-footed animals) living with us in this world be taken care of.
Om Sahasra seershaa purushah; Sahasraaksha sahasrapaath.
Sa bhoomim viswatho vruthwa. Athyathishtaddhasangulam || 1 ||
The Supreme Being (Purusha) has thousands of heads (Sahasra seershaa); has thousands of eyes (Sahasraaksha); has thousands of feet(sahasrapaath). He (sah) envelops (vruthwa) the entire universe (viswatah) and yet transcends it by ten inches (Athyathishtaddhasangulam)
The Supreme Being is Omnipresent. This is being expressed poetically. He has thousands of heads. All our heads are His. He has thousands of eyes. All our eyes are His. He has thousands of feet. All our feet are His. He is cognizing through every mind, seeing through every eye, working through every limb.
He not only pervades the entire universe but transcends it as well.
Purusha eeveda sarvam.Yad bhootam yacha bhavyam.
Utha amruthathwasya eesana. Yad annena athirohathi || 2 ||
Essentially, the whole universe is He Himself. Whatever was (yad bhootam), whatever is (idam) and whatever will be (yath bhavyam cha) – are all (sarvam) His (Purushah eva) manifestations. In addition (uthah), He is the only authority (eesanah) who can confer immortality (amruthathwasya). He transcends (athirohathi) all this world of objects (annena).
Ethaa vaanasya mahimaa atho jyaayagscha purushah
Paadhosya vishwa bhoothanee.Tripaadasyamrutham divi || 3 ||
The whole manifest universe (ethaa vaan), visible to us, is His (asya) splendour (mahima). Yet (athah), He (Purushah cha) transcends it very much (jyaayan). By a small part of His splendour, literally by one-fourth (paadah), He supports this universe (bhoothanee vishwa) at all times – in the past, present and future. However, a major part of His splendour literally three quarter (tripaad), is beyond the range of the manifest universe (divi) and embodies immortality (amrutham).
The limitless splendour of the Supreme Being is being discussed here. In a short period of our lives here, we have not come to grips to fully understand the processes that have made this universe stay and function as a unit, and serve as an abode for millions of living beings. From time to time, events and tyrants have threatened to upset its balance and peace. Yet, through His grace, peace has always been restored.
However, all this is being supported by Him, for millions of years, by just a fraction of His powers.
We will now be talking about one of the important subjects raised in the Vedas – Yagna or Yaga.
Our ancient sages, taking a broad view, have come to regard the whole world process as a great Yagna.
We notice that all that is born eventually dies. Flowers bloom only to wither and fall off by the end of the day. Yet the dead ones have been responsible for the birth of new ones. The withered ones have given way to new blooms. Creation feeds on itself. This cycle reminds us of a Yagna in progress.
We have a part to play in this universe. For our living, we take from this universe many items (eg) air, food and water. We, in turn, return these to the universe – in some other form. We are born with some intelligence and capabilities.
By proper use of it, we return it to the world at large. This process of take and give is basic. This is the rule of a Yagna. Everyone has a responsibility to follow this.
Within this broad Yagna of the world process, lie the specific yagnas, and homas that people perform. Offerings such as ghee (clarified butter) and others are made during the performance of the yagnas and homas. While performing these rituals, we pray to Devatas to fulfil our desires. The Bhagavad Gita (3.11) tells us that through these yagnas we should please the Devatas and they, in turn, will respond to fulfil our desires.
Purusha Sooktam tells us that Creation also occurred as a result of a Maha Yagna wherein, the Supreme Being made Himself as the offering.
2 Stage Creation Process
The Purusha Sooktam describes a two-stage creation process.
- The first stage is called Poorva Shrsti. During this stage, the creation of the universe is handled. – consisting of sentient beings – both living and non-living. This is explained in 1.4 and 1.5.
- The second stage is called Uttara Shrsti. During this stage creation of food for living beings and similar matters is handled. This is handled in 1.6
Tripaad urdhwa udaith prurushah paado syehaabhavaath puna.
Thatho vishva n vyakramath.Saashanaanashane abhi || 4 ||
Three parts (tripaad) of the splendour of the Purusha (Purushah) are beyond (urdhwah udaith) the range of the manifest universe. Only a part (paadah) of Him (asya) has manifested again and again (punah) and evolved (abhavaath) as the world of matter and individual selves.
After that (thathah) He has permeated (abhivyakramath) all (vishvath) the sentient and non-sentient beings (saashana anashane).
Tasmaat viraad ajaayata viraajo adhi poorushah
Sa jaato atyaricyatah paschad bhoomimatho purah || 5 ||
From the Purusha (tasmaat) emerged the Cosmos, the universe (viraat ajaayata). Along with that (viraajo adhi) came forth, the cosmic person the first creator, Brahma (Purushah jaatah) and he grew to pervade everything (atyarichyatah). He (sah) then (paschat) created the Earth (bhoomim) first and then the various bodies (purah) – both divine and demonic.
From the Supreme Being, Sriman Narayana came forth the Universe. Along with that, the creative aspect of the Supreme Being, Brahma came forth. Brahma grew very large after being born and included everything within him. For this reason, the universe is called Brahmaanda. Brahma then created this earth and gave form to the Devas, humans and animals.
Yatpurushena havishaa | devaa yajnam atanvata |
Vasanto asyaaseedaajyam | greeshma idhma Sharaddhavih || 6 ||
Then the Devas performed the sacrifice – Srshti-Ygana. However, there existed nothing at that time – save the Supreme Purusha himself. So the Devatas performed the Yagna making the Supreme Purusha (Purushena) as the sacrificial offering (havishaa). For the Yagna so performed (atanvata)) by the Devatas, the spring season (vasantah) became the ghee (aajyam); summer (greeshma) became the twigs (idhmah) and autumn (sharad) became (aaseeth) the rice offering (havih).
The Supreme Being, Sri Maha Vishnu, has pervaded everything in the universe and protects it. Even the Havis offered while performing the Yagna has also been pervaded by Him. The person for whom the Havis is offered is once again Sri Maha Vishnu. Such is the nature of the Supreme lord and is being expressed in the above Rik.
Saptaasyaa san paridayah trih sapta samidah krtaa
devaa yad yajnam tanvaanaah abadhnan purusham pashum || 7 ||
For this Yagna (asya), the five Mahabhutas together with night and day (sapta) represented the seven boundaries (paridayah). Twenty one (trih sapta) tatwas represented the sacrificial faggots (samidah). The Devatas (devaa) started (tanvaanaah) the Yagna tying (abadnan) Brahma (yat purusham) as the sacrificial beast (pashum). When this Yagna was started, Srishti has not commenced.
Material required for performing the Yagna have not been created, for example, Kusha grass, trees etc. So in this first Yagna, elements then available in nature, or Prakruti, were used. Available elements fell into two categories – those available in Prakruti externally and those available internally. Yagna kunda, the sacred fire is invoked on an alter and is always fenced to ward off the ill effects of evil forces.
For the first Yagna, elements available externally were utilized to form the fence. And those were the Pancha Maha Bhootas (Akasa, Vaayu, Agni, Apah and Prithvi) together with night and day. – Altogether seven.
Now for the Samidah – twenty-one sacrificial faggots. For this, elements available in Prakruti internally were chosen. Five Jnana Indriyas, organs of perception, (Ear, skin, eyes, tongue, and nose) Five Karma Indriyas, organs of action, (speech, hands, legs, anus and genitals), Five physiological functions (Prana, Apana, Vyana, Udana and Samana), Four Antahkaranas, inner instruments, (Manas, Buddhi, Ahamkara and Chitta) together with Dharma and Adharma constitute twenty one sacrificial faggots.
The creator Brahma, himself, was used as the sacrificial beast. The Yagna commenced.
Tam yajnam barhishi prokshan purusham jaatamagratah
Tena devaa ayajanta saadhyaa rushayascha ye || 8 ||
In the Yagna (barhishi) they sprinkled (prokshan) water on the first (agratah) created (jaatam) Yagna- Purusha (yagnam purusham), Brahma. After that (tena) Devatas (devaa), achievers (saadhyaa) (those who dwell in the Vaikunta), Rishis (rushayah cha) and all others who were there proceeded with the Yagna (ayajanta).
The Yagna commenced with the purification of Brahma by sprinkling water on Him. Thus, the first sacrifice by the Devas and Rishis.
Tasmaad yagnaat sarva hutah sambrtam prshadaajyam
pashoog staag schakre vaayavyaan aaranyaan graamyaascha ye ||9 ||
From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (sambrtam) curd (yogurt) mixed with ghee (clarified butter) – prshadaajyam. Brahma then created (chakre) birds (vaayavyaan), wild (aaranyaan) tame animals (graamyaascha) and other living beings (pashoon)
Tasmaad yajnaat sarvahutah ruchah saamaani jignire
chandaagmsi jignire tasmaat yajus tasmaad ajaayata ||10 ||
From this great Yagna (tasmaad yagnaat), the celebrated Srishti Yagna (sarva hutah), came out (jignire) the Rig Veda mantras (ruchah), Sama Veda mantras (Saamaani). From this rite were born (jignire) the metres (chandaamsi), the scheme of versification used in writing Slokas. Yajur Veda (Yajuh) also issued (ajaayata) from this (tasmaat) Yagna.
We now see that from this Yagna rose the mantras for the Rig and Sama Vedas. Yajur Veda also came out from this Yagna. Chandas also issued from the Yagna.
Chandas
Chandas is a scheme of versification used while writing Slokas. Based on the number of letters, there are seven different Chandas
- Gayatri Chandas has 6 letters
- Ushnith Chandas has 7 letters
- Anushtup Chandas has 8 letters
- Brhati Chandas has 9 letters
- Pankti Chandas has 10 letters
- Tushtup Chandas has 11 letters
- Jagathi Chandas has 12 letters
Tasmaadashvaa ajaayanta ye ke chobhayaadatah
gaavoha jagnire tasmaat tasmaat jaataa ajaavayah || 11 ||
From the Yagna (tasmaat) rose (ajaayanta) horses (ashva). Animals having two rows of teeth (ye ke ubhayaadatah) and cattle (gaavah) also came from there (tasmaat jagnire). Sheep (ajaah) and buffalos (aavayah) came out (jaatah).
Yat purusham vyadadhuh kathidhaa vyakalpayan
mukham kimasya kau baahoo kavooroo paadaa uchyete || 12 ||
Into what forms (kathidhaa) did the Devatas cast (vyakalpayan) Brahma (Purusham) when (yath) they used Him as the sacrifice (vyadadhuh)? What (kim) did His (asya) face (mukham) become (aaseeth)? What was told (uchyete) about His hands (bahoo)? What was told about His thighs (ooroo) and feet (paadaa)?
One cannot imagine the amount of thought that went in before the projection of the human being. In addition, how would the various sections of human beings be represented in the form of the Supreme Being was also given a thought.
Brahmano asya mukhamaseet baahoo raajanya krtah
Ooru tadasya yad vaishyah padbhyaagm shoodro ajaayata || 13 ||
His (asya) face (mukham) became (aseet) the Brahmin (brahmanah), His hands (bahoo) became Kshatriya (raajanyah) and His thighs (ooru) became vaishya (vaishyah). From His feet (padbhyaam) shoodras (shoodrah) were born (ajaayatah).
The brahmanahs were projected from the head or the power of thought and discrimination of the Lord. The Kshatriyas were projected from His arms or power of protection and preservation. The vaishyas were projected from the thighs or the power acquisition and distribution.
Finally, the shoodras were projected from the feet or power of support and movement.
Chandramaa manaso jaatah chaksho sooryo ajaayata
mukhaadindraschaagnischa praanadvaayurajaayata || 14 ||
Then, from the Supreme Being, was born the various luminous beings, bodies and the different worlds.
The Moon (Chandrama) was born (jaatah) from His mind (manasah). The Sun (Sooryah) was born (ajaayata) from the eyes (chaksho). Indra (Indrah Cha) and Agni (Agnih cha) were born from His face (mukhaath). Vayu, the wind god, was born (ajayata) from the breath (Vaayuh).
Naabhyaa aaseedantariksham sheershnau dhyauh samavartata
padbhyaam bhoomir dishah shrotraat tathaa lokaagm akalpayan || 15 ||
The space (antariksham) emerged (aaseeth) from His navel (naabhi). The world of gods or heaven (dhyauh) emerged (samavartata) from His head (sheersha). The Earth (bhoomih) emerged from His feet (padbhyaam) and the quarters (dishah) from His ears (shrotraat). All the lokas (lokaan) emerged (akalpayan) in the same manner (tathaa).
What is the relationship between us and the Supreme Lord who has been described as having thousand heads, who has committed Himself as the sacrificial beast and created this Universe for us to live? After having been born and enjoyed this world what will be our duty? It rests in realizing Him.
Vedaahametam purusham mahaantam aadityavarnam tamasastu paare
Sarvaani roopaani vichitya dheerah naamaani krtvaabhivadan yadaaste || 16 ||
I (aham) have known (veda) that (etam) glorious (mahaantam) Supreme and magnanimous (dheerah) Being who has created (vichitya) from within Himself various (sarvaani) forms (roopani), called them by different names (naamaani), maintains them all; who is resplendent like the Sun (Aditya varnam) and is beyond (paare) all ignorance / darkness (tamasah tu).
While recording their experiences, the declaration of “I have known the Supreme Being” by the ancient sages ought to push us to a similar resolve that I should also know Him. The Rishis attained completeness in their lives by discovering some ultimate truths and importantly the purpose of life. Following their footsteps will give us opportunities to attain spiritual perfection.
What do we gain by knowing Him. This is explained in the next verse.
Dhaataa purastaadhyamudaajahaara shakra pravidvaan
pradishashchatasrah Tamevam vidhvaanamrta iha bhavati
naanyah pandhaa ayanaaya vidhyate || 17 ||
Brahma (Dhaataa), the creator, knew the Supreme Being (udaajahaara) from the beginning (purastaat) and revealed Him to Sakra (Indra). Indra looked around (pravidvaan) in the four directions (pradishah chatasrah) and realized His glory.
Hence, even today, he who knows Him (tam) and the creation thus presented above as pervaded, permeated and possessed by the Supreme Being will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).
Yagnyena yagnya-mayajanta devah taani dharmaani prathamaanyaasann
Te ha naakam mahimaanah sachante yatra poorve saadhyaah santi devaah || 18 ||
Devatas (devah) worshipped (ayajanta) the Supreme Being (yagnya) through this yagna (yagnyena). These (taani) were to become (aasan) the first (prathamaani) Dharmas (dharmaani). Those who follow the dharmas (te mahimaanah), will truly reach (sachante) the highest abode (naakam) where (yatra) the Devatas (devaam) and achievers (saadhyaa) who performed the first (poorve) Yagna live (santi).
The Devas performed the first sacrifice by consecrating the cosmic body of God Himself. This sacrifice (or renunciation of selfishness and all of one’s possessions) has become the basis of all religions. Purusha Sooktam is complete with the18 mantras given above.
However, in the south of India quite often, the first mantra of each of Uttara Narayanam, Narayana Sooktam and Vishnu Sooktam are chanted with Purusha Sooktam. So they are given below.
The following is from Uttara Narayanam.
Adbhyah sambhootah prthivyai rasaacha vishvakarmanah
samavartataadhi
Tasya tvashtaa vidadhadroopameti tatpurushasya
vishvamaajaanamagre || 19 ||
The Universe was born (sambhootah) from water (adbhyah) and the elemental essence (rasaath) of the earth (prthivyai). First (adhi) Brahma was born (samavartata) from the Supreme Being who created this earth (vishva karmanah). After perfecting (vidadhat) the forms of Brahma (tasya), the Supreme Being (tvashta) has pervaded (eti) everything.
The world of forms created by Brahma (tat Purushasya) existed from the beginning (agre) of creation (ajanaam).
Vedaahametam purusham mahaantam aadityavarnam tamasas
parastaat
Tamevam vidhvaanamrta iha bhavati| naanyah panthaa vidyate
ayanaaya || 20 ||
I know the glorious (mahaantam) Supreme Lord who is resplendent like the Sun (aadityavarnam) and is beyond all darkness / ignorance (tamasah parastaat). He who realizes Him (tham) like this will attain (bhavati) immortality (amrtah) here (iha). There is no (n vidyate) other (anyah) way (pandhaa) for Moksha (ayanaaya).
Prajaapatischarati garbhe antah ajaayamaano bahudhaa vijaayate
Tasya dheeraah parijaananti yonim mareecheenaam padamichanti
vedhasah || 21 ||
The Supreme Being (Prajaapati) is moving (charati) around the world (garbhe antah) as an active principle. Though He is unborn (ajaayamaanah), being the Self of all, He manifests (vijaayate) Himself in various (bahudhaa) forms. Wise men (dheerah) realize very well (parijaayante) His (tasya) true form (yonim). Gods like Brahma (vedhasah) seek (ichanti) the position (padam) which great sages like Marichi (Mareecheenaam) have attained.
The position of Lord Brahma is the most coveted one. However, after thousands of years, at the time of dissolution (Pralaya) the Shrshti comes to an end. After 100 Brahma years, the duration of Brahma also comes to an end. However, that is not the case with realized souls like the great sage Marichi. He who realizes Bhagavan will become Bhagavan (Brahmavith Brahmaiva bhavati). Hence there is no death for such great people.
For that reason, Gods like Brahma, desire to become Rishis on this earth. The message that we get from here is that though born as human beings we must take advantage of the unique opportunity given to us and try to search and seek Sriman Narayana.
Yo devebhya aatapati yo devaanaam purohitah
Poorvo yo devebhyo jaatah namo ruchaaya braahmaye || 22 ||
I salute (namah) the resplendent (ruchaaya) Supreme Being (braahmaye), who is the source behind the effulgence (aatapati) of the various Devatas (devebhyah), who is the Guru (purohitah) for all the Gods (devaanaam), who was there before (poorvah) any God (devebhyah) evolved (Jaatah).
Rucam braamham janayantah deva agre tadabruvan
Yasvaivam braahmano vidhyaat tasya devaa asan vashe || 23 ||
At the beginning (agre) while revealing (janayantah) the truth (rucham) about the Supreme Being (braahmam), Devatas declared (abruvan) that whoever (yah tu) with steadfast resolve seek and realize Him as explained above will have even the Devatas (Devaah) in their grasp (vashe asan).
Hreeshcha te lakshmeeshcha patnyau ahoraatre paarshve
nakshatraani roopam| ashvinau vyaattam || 24 ||
Hreedevi, the essence of modesty and Lakshmidevi who is the source of all wealth are your consorts. Night and day are thy two sides. The stars are thine own divine form. The divine doctors, Ashwini Devatas represent your smiling face.
Day and night are indicative of time. Just as the body is supported by its side, so also Shrshti is based on time. The mention of stars brings to mind Shrshti. The wonderful vast and variegated world of forms that we witness and admire every day is but a fraction of His glory. Exhibition of even this minuscule renders us speechless.
The mind boggles when we think of the glory of the Supreme Being whose creation extends far beyond what we see. To get us to admire His glory as a creator, it is indicated here that Shrshti is His form. It will remind us that behind every one of His creations like the Sun, Moon, stars, ocean, mountains and trees is His Divine will making each of them work for the benefit of all living creatures.
Ishtam manishaanaa amum manishaanaa sarvam manishaanaa || 25 ||
Please grant us (manishaanaa) what we desire (Ishtam). Grant us manishaanaa) happiness (amum) in this world. Grant us (manishaanaa) all that is for now and beyond.
Om Tacham yoraavrnimahe, Gaatum yagnayaa
Gaatum Yagna pataye Daivee svastirastu nah
Svastirmaanushebhyaha Oordvam jigaatu bheshajam
Sham no astu dvipade sham chatushpade
Om Shantih, Shantih, Shantih
