Introduction

I have been reading Purusha Suktham for some time trying to map what the sages were trying to say. In fact in the very first few readings itself, I differed in the explanations and commentaries that have been written on Purusha Suktham by many sages of the past and the repetition of those commentaries by the current Western and Indian Scholars.

Like Mandukya Upanishad (Aum) and Gayatri, I find Purusha Suktham highly scientific in nature. Instead of trying to assume a hidden meaning of words, I tried to find the meanings as it conveys plain using a variety of sources.

The standing of the purusha (can we call it an ellipsoidal egg) which underwent the Big Bang was restrained to ten finger breadths

Like a female (who bears children) with seven holes, this Purusha bears its children with seven black holes. In other words these 7 black holes anchor this universe. That Yajna of this Purusha, which creates this universe has seven black holes (abyss, kRta) through which the Purusha burns its samith, giving energy to Universe.

1. Aum - Model of Universe
2. Gayatri - The Seed of Big Bang called Savitr
3. Purusha Suktham - The Process of Big Bang

sahasrashīrşhā puruşhaĥ sahasrākşhaĥ sahasrapāt

sa bhūmim vishvato vŗtvātyatişhţhaddashāngulam

The Purusha with exceedingly numerous head, eyes and feet excreted the entire universe including this earth from a circle restrained standing ten angulams (1 angulam = finger breadth, ten angulams = a cupped hand)

vRt - surround, encompass, to turn round, roll, move, pass, exist

vAt - wind

yati - restrained

tiSThad - standing

puruşha evedam sarvam yadbhūtam yachcha bhavyam

utāmŗtatva syeshāno yadann enātirohati

In the unique purusha present everywhere, food disappears totally without residue, hence it is amrt and immortal.

Ati - exceedingly too much totally

Tiro - disappear hide

Ena - this, that

Anna - food

Yad - whoever whatever whichever

Syeshano - residueless remainderless

Tatva- true principle

Amrt - nectar, immortal

Bhavyam - present

Yaccha - whatever

etāvānasya mahimāto jyāyānshcha pūruşhaĥ

pādosya vishvā bhūtāni tripādasyā mŗtam divi

Such a great and superior purushah is present/sensible in one quarter universe's beings and is in three quarters insensibly blue.

tripād ūrdhva udaitpuruşhaĥ pādo syehābhavat punaĥ

Tato vişhvang vyakrāmat sāshanā nashane abhi

That three quarters is from the top of purushah; one quarter below comes into being as all pervading all that moves/goes and that metabolizes that does not metabolize

tasmād virāļajāyata virājo adhi pūruşhaĥ

sa jāto atyarichyata pashchād bhumim atho puraĥ

And this pre-eminent original purushah bought into existence successfully, an illustrious earth by removing much from the side of earth, (forming) like a castle surrounded by ditch on all sides (atmosphere)

Tasmad - therefore

Virad -to reign rule, illustrious, eminent, to master to shine

Jayata- successfully

Viraj - excellence pre-eminence

Adhi purushah - first purushah

Jato - Born, bought into existence

atya richyata - excessive, too much, to evacuate, leave, giveup, toseparate/remove from

Paschchad - side of

Bhumim - earth

Atho - now likewise therefore

Purah - like a fort /castle (earth surrounded by atmosphere)

yat puruşheņa havişhā devā yajňam atanvata

vasanto asyāsīd ājyam grīşhma idhmaĥ sharadhdaviĥ

With Purusha himself as the oblation, this divine sacrifice, expanded like, molten butter of spring, summer fire and fuel of winter.(expands in all directions)

Havisha - oblation

Deva yajnam -divine sacrifice

Atanvat - to extend, stretch, penetrate, one who wanders, wanderer

Vasanto - spring

Asyasid - mouth, mouth action = sounding out or gobbling up

Ajyam - butter

Grishma - summer, summer heat, fire

Idhmah - fire

Sharadh - autumn - august to November, for years

avih-fuel

tam yajňam barhişhi praukşhan puruşham jātamagrataĥ

tena devā ayajanta sādhyā ŗşhayashcha ye

In that sacrificial bed of purusha, series of births took place in a manner the divine sacrificer accomplishes the heavenly bodies (semi-divine) like Rishis and Yakshas.

Barhisi - bed of kosa grass

Praukshan - sprinkled, laid

Jata - born bought into existence

Gra - swallowing much, agni, seize hold of, grasp

Tena - in that direction, there, in that manner

Deva - divine

Ayaj - receive or procured

Anta - end

Sadya - accomplish

tasmād yajňāt sarvahutaĥ sambhŗtam pŗşhadājyam

pashūn tānshchakre vāyavyān āraņyān grāmyāshcha ye

When all offerings are complete in the Yajna, the resultant ‘prashad' are the herd of trigons of the zodiac circles, clouds of gas and the distant wilderness community of heavenly bodies.

Tasmad - therefore

Sarva - all

Hutah - offered in fire

Samrutha - complete, increase/grow

Prshadajyam - remnants of the sacrifice

tazLi - aerial trigon

Taz Cakre - zodiacs, cycles of seasons, astronomical circle, cycle ; aerial trigon

Vayavyan - winds, gas clouds, atmosphere, swati nakshtra, northwest

Aranyan - distant lands, wilderness

Grama - community, mob, flock

Yakshaye - heavenly bodies

tasmād yajňāt sarvahuta ŗchaĥ sāmāni jajňire

chhandāmsi jajňire tasmād yajus tasmād ajāyata

From that yajna (in which) everything of Rg and Sama got burnt (offered) (Rg and Sama talk about different cosmic forces. Rg is poetic, Sama is in song form), Cosmic forces (chandamsi refers to the subject of the chandas) of Rg and Sama germinated.

From that Creative force (yajus refers to the subject of Yajur, which talks about creative procedures for Yajna and in general Creation) germinated. From that the governance of this creation (prakriti, illusion or maya) germinates.

Tasmad -therefore, from that

Yajna - sacrifice

Sarva - all

Hutah - offered in fire

Rcah - of a king, praise, sacred verse

Samani - same measure, hymns of praise

Jajnire - germinating, shooting

Chandamsi - incantation hymns

Yajus - worship

ajA - illusion, maya, prakriti, life (Creative force)

yata - governed, controlled

tasmād ashvā ajāyanta ye ke cho bhayādataĥ

gāvo ha jajňire tasmāt tasmājjātā ajāvayaĥ

From that, cutting off fearful cosmic cow, Sun (seven horses of the Sun denoting 7 known planets and bodies) to the Star Purva Bhadrapad (Aja)(25^th lunar mansion) till Star Purva Phalguni (11^th lunar mansion)germinate.

From that throwing up germinate the Star Magah, (tenth lunar mansion) and the descendants of Purva Bhadrapada.

Ajja- tenth lunar mansion,

Aya - eleventh lunar mansion,

anta - end

Ajjata - Magah, the tenth lunar mansion

AjAvayah- branches of purva bhadrapada

Yatpuruşham vyadadhuĥ katidhā vyakalpayan

mukham kimasya kau bāhū kā ūrū pādā uchyate

In this stirring of this open wide purusha (stirring as in stirring curd for butter) how many pieces are possible, what is its face, which are its arms, what is said to be its large feet?

Vyadha - open wide

Duh - stir

Katidha - how many

Uru - excessive, large

pAdA - feet

Uchyate - is said to be

brāhmaņosya mukhamāsīd bāhū rājanyaĥ kŗtaĥ

ūrū tadasya yad vaishyaĥ padbhyām shūdro ajāyata

Face of this is ever-growing (Brahman, expanding or evolving). Arms are made by Agni/Fire. Large is the foot on which we depend. Continuously changing (is) the governance (nature) of this Creation.

Brahman - growing, evolution

Asya - of this

Mukham asid - face contains

Rajanya - agni, fire

kRtah - made ready, prepared

uru - excessive, large

tad asya - at that time, of this

yad - whichever, whatever, who that

vaishyah - vassalage, dependence, third caste, man of soil

padbhyam- footing

shu dro - (zu dra, dra- to run hither-thither, make haste zav - change/alter, to go fast, to run in haste, to change/alter in haste)

ajA - prakrti, maya

yata - control, governance

chandramā manaso jātash chakşhoĥ sūryo ajāyata

mukhād indrashchāgnishcha prāņād vāyūr ajāyata

Brilliantly shining mind like moon's light, born with eyes as sun (and sun like stars) is the nature of this Creation.

Expressing itself (face denotes expression) as indra (thunder) and agni (fire), breathing life through the atmosphere is the nature of this Creation.

nābhyā āsīd antarikşham shīrşhņo dyauĥ samavartata

padbhyām bhūmir dishaĥ shrotrāttathā lokān akalpayan

Space is navel, heavenly bodies (galaxies and constellations) head, feet the land, directions give ears, manifests in the form of worlds.

nAbhya - sprung from the navel

Asid - to imprison

Antariksham - middle space

Shrishno - head

Dyau - heavenly bodies in particular stars and planets

Samavartata - approaches, to return,

Padbhyam - foot

Bhumir - earth

Dishah - directions

Shrotra - ears

Tada - gives

Lokan - worlds

Akalpayan - uncontrolled

saptāsyāsan paridhayastriĥ sapta samidhaĥ kŗtāĥ

devā yadyajňam tanvānā abadhnun puruşham pashum

Like a female (one who bears children) with seven holes, this yajna has seven black holes, which are the fuel/fire (samitha) for this yajna, which keeps spinning out fast (with) unbound purusha as the sacrifice.

Our universe is anchored by seven black holes like a woman with seven holes and is fed energy from purusha through these black holes. The universe is spinning out fast (expanding), unbound.

[Together with the tree quarters of purusha on top and expanding universe at the bottom it looks like an inverted banyan tree with seven black holes looking like the aerial roots of the inverted banyan tree]

saptAsya - 7 openings

Asan - mouth

paridhAya - receptacle for water, train, retinue, hinder parts

stri - female, bearing children

sapta - 7

samidhah - fuel, wood, fire

krtah - abyss, black-holes

tan - to stretch, extend, spin out, spread

Vana - rolling water, high tide, moving, going, rolling

Abadhun - unrestrained, unbound

Pashum - sacrificial animal

yajňena yajňamayajanta devās tānidharmāņi prathamānyāsan

te ha nākam mahimānaĥ sachanta yatra pūrve sādhyāĥ santi devāĥ

When chief of all yajnams is carried out, the divine places dharma (order, natural laws) as the prime writing (rule) so that this painless greatness is followed (honored, worshipped) wherever earlier divine peace establishes. (Divine peace is established through following of Dharma (the rules/natural laws inscribed)).

Yajnena Yajnam - mother of all Yajnam

Ayajanta - received offerings in the end

Deva - divine

Stani dharmani - order was placed firmly

Prathama - prime

Nyasan - putdown, writing it down

nAka - painless

mahimAna - greatness

sachanta - to be followed, honored, served, worshipped

yatra - wherever

purve - east before earlier

sAdhyAh - accomplish

santi - peace

deva - divine

The Purusha with exceedingly numerous head, eyes and feet excreted the entire universe including this earth from a circle restrained to a standing of ten angulams (one cupped handful) (1 angulam = finger breadth, ten angulams = a cupped hand)

In the unique purusha present everywhere, food disappears totally without residue, hence it is amrt and immortal.

Such a great and superior purushah is present/sensible in one quarter universe's beings and is in three quarters insensibly blue.

That three quarters is from the top of purushah; one quarter below comes into being as all pervading all that moves/goes and that metabolizes that does not metabolize

And this pre-eminent original purushah bought into existence successfully, an illustrious earth by removing much from the side of earth, (forming) like a castle surrounded by ditch on all sides (atmosphere)

With Purusha himself as the oblation, this divine sacrifice, expanded like, molten butter of spring, summer fire and fuel of winter.(expands in all directions)

In that sacrificial bed of purusha, series of births took place in a manner the divine sacrificer accomplishes the heavenly bodies (semi-divine) like Rishis and Yakshas.

When all offerings are complete in the Yajna, the resultant ‘prashad' are the herd of trigons of the zodiac circles, clouds of gas and the distant wilderness community of heavenly bodies.

From that yajna (in which) everything of Rg and Sama got burnt (offered) (Rg and Sama talk about different cosmic forces. Rg is poetic, Sama is in song form), Cosmic forces (chandamsi refers to the subject of the chandas(vedic hymns) of Rg and Sama, (which are about cosmic forces) germinate.

From that Creation (yajus refers to the subject of Yajur, which talks about creative procedures for yajna and in general creation) germinated. From that the governance of this creation (prakriti, illusion or maya) germinates.

From that, cutting off fearful cosmic cow, Sun (seven horses of the Sun denoting 7 known planets and bodies) to the Star Purva Bhadrapad (Aja)(25^th lunar mansion till Star Purva Phalguni (11^th lunar mansion)germinate.

From that throwing up germinate the Star Magah, (tenth lunar mansion) and the descendants of Purva Bhadrapada.

In this stirring of this open wide purusha (stirring as in stirring curd for butter) how many pieces are possible, what is its face, which are its arms, what is said to be its large feet?

Face of this is ever-growing (Brahman, expanding or evolving). Arms are made by Agni/Fire. Large is the foot on which we depend. Continuously changing (is) the governance (nature) of this Creation (prakriti)

Brilliantly shining mind like moon's light, born with eyes as sun (and sun like stars) is the nature of this Creation (prakrti).

Expressing itself (face denotes expression) as indra (thunder) and agni (fire), breathing life through the atmosphere is the nature of this Creation (prakrti).

Space is navel, heavenly bodies (galaxies and constellations) head, feet the land, directions give ears, manifests in the form of worlds.

Like a female (one who bears children) with seven holes, this yajna has seven black-holes, which are the fuel/fire (samitha) for this yajna, which spins out fast (with) unbound purusha as the sacrifice.

According to this either our universe or our galaxy is anchored by seven black holes like a woman with seven holes and is fed energy from purusha through these black holes. The universe is spinning fast, unbound.

When chief of all yajnams is carried out, the divine places dharma (order, natural laws) as the prime writing (rule) so that this painless greatness is followed (honored, worshipped) wherever earlier divine peace establishes. (Divine peace is established through following of Dharma (the rules/natural laws inscribed)).

1. The standing of the purusha (can we call it an ellipsoidal egg) which underwent the Big Bang was restrained to ten finger breadths
2. The type of food which disappears without residue could be called amrt.
3. The three quarters of purusha which are on the top portion are insensible. The bottom part of purusha, which is one quarter of the purusha, underwent the Big Bang (Yajna) creating this universe. This means that the expanding universe with three quarters of purusha on top looks like an inverted banyan tree.
4. Seven black holes extend from this Universe to Purusha through which Purusha provides the energy (Samidh) to Universe. These seven black holes look like aerial roots of the inverted Banyan Tree.
5. 25% of mass of purusha is what is present in detectable universe.75% of mass of purusha (top three quarters) is undetectable and is called ‘insensibly blue'. Universe is an Yajna of the Purusha.
6. The Yajna of this purusha, the Universe is spinning out fast, expanding in all directions.
7. Rishis, Yaksha all denote different heavenly bodies like Stars, Satellites. Sun's seven horse are the seven heavenly bodies moving around the sun.
8. If we model this detectable part of Purusha (Universe) as a living being then Space is the Navel of this Purusha; Galaxies are its head, Suns/Stars its eyes, light is its mind, breath is gas clouds, feet are its planets, thunder and fire are the ways it expresses itself.
9. Like a female (who bears children) with seven holes, this Purusha bears its children with seven black holes. In other words these 7 black holes anchor this universe. That Yajna of this Purusha, which creates this universe has seven black holes (abyss, kRta) through which the Purusha burns its samith, giving energy to Universe.
10. Divine establishes itself as dharma (set of natural laws), as the prime rules/laws of this Universe. Wherever divine peace is established, it is followed.
11. Purusha is the matter, a passive spirit or the Samidh, Sacrifical bed and everything of Yajna. Prakriti is the creative force that germinates from this Yajna. Dharma is a manifested form of this Purusha that controls this evolution.

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written by karigar, 2008-10-12 07:48:10

Dear TBT,

Thanks for the well written piece. As I was happily absorbing the refreshing narrative, it almost seemed inevitable that some comment would change the tone & tenor of the discussion by bringing in today's sociological fetishes into the discussion.

I'm happy to see your discussion of the cosmological import of the verses, which , as you say, have been given too many 'definite' interpretations over the years by people limited by the limited discursive knowledge in their societies at their times...Thanks for attempting to show what the verses themselves say, with well illustrated meanings.

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Purusha Suktam and Caste
written by Raju, 2008-10-07 16:52:24

Hi TBT,

I did read your article on 'zUdras of Purusha Suktam' before making comments.

I agree with your logical interpretation.

It appears that we have three choices to know correct information about Purusasukta and/or origin of caste.

1. Logical interpretation
One mentioned by you.
2. Projecting Past (going from present to past)
This is what I did in my earlier comments.
Purusasukta mentions four distinct division of labor
in the society. In this we do not see any
hierarchical or birth based divisions.

3. Knowing details from whole
Getting picture of Vedic society only from Rig Veda

3.1 There are other cosmological hymns X.92, X.121,
X.129 etc. We need to see how other cosmological
hymns relate to X.90.
3.2 We also need to see other hymns written by Rishi
Narayana author of Purusasukta.
3.3 We need to see if there other hymns that talk about
divisions of labor in the society.

Let us know if there is any other logical ways to arrive at the conclusion. It will be good if we have more than one method arriving at the same/similar answer/conclusion.

Thanks,
Rajendra Rajput

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written by TheBigThinkg, 2008-10-07 03:57:02

Dear Rajendra,

Thanx for ur comments.

Regarding verse 12, u can read a more detailed interpretation of the verse in 'zUdras of Purusha Suktam' here.
http://medhajournal.com/content/view/537/156/

****
I would suggest not to interpret a verse along, but look at it in context with previous and following verses.

******
I have not given any 'spiritual twist' to this verse.

I had written, I thought, purely logical meaning, with some home work done on the interpretation of the wordings. And it has no spiritual connotation to it.

********

Pl. read my blog on zUdras. To me it occurs that caste system mapping is a later day addition to Purusha Suktam.

That 10th mandala is a later day part of Rg Veda or 'Vyasa' compiled the Vedas are all our current assumptions.

'Vyasa' means one who explains in detail. There could have been many Vyasas. Similarly the 10th mandala for all u know could have been revealed simultaneously along with other mandalas, as they are dealing with different contexts.

*********

-TBT

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Verse Number 12
written by Raju, 2008-10-06 15:01:06

Hi TheBigThinkg,

Here I would like to talk only about verse 12 of the hymn. This verse has organic and hierarchical interpretation. I like your spiritual interpretation.

Purusasukta is a late hymn as it belongs to 10th mandala. Indus valley had priestly, agriculture and other classes. Vyasa is traditionally known as author of Mahabharata and he also created four Vedas from single Veda. I am guessing caste/varna system had taken hold during the time of compilation of Vedas by Vyasa.

Following is what I learned from Arvind Sharmas article on Purusasukta and its relation to caste system.

Verse 12 of hymn refers to brahmana, rajanya, vaisya not as sprung from but as identical with the mouth, the arms and the thighs of to the Purusa but it refers to the sudra as sprung from the feet. Interestingly Varna appears in Rg Veda but it is does not appear in Purusasukta and never applied to Brahman, Kstriya, Vaisya and Sudra.

It is important to point out that the order in which four varans have been mentioned –Brahmana, Rajanya, Vaisya and Sudra in the Purusasukta- is the hierarchical order which is mentioned in subsequent Brahmanical literature, hence the order of enumeration has been regarded very significant and indicative.

The idea of Purusasukta are repeated in Pancavimsa Brahmana V.I.6-10; Vajasaneyi Samhita X.X.XI.ii; Taittriya Aranyaka III.12 5-6; Mahabharata XII.73.4.-8; Vayu Purana i.VIII.155-9; Markandeya Purana Ch 49; Vishnu Purana i.Ch VI; Vasistha Dharma Sutra IV.2; Baudhayana Dharma Sutra I.10.19.5-6; Apastamba Dharma Sutra I.1.1.7; Manu Smrti I.31 and Yajnavalka Smrti III.126, etc. The four Varnas were created in mukhbahurupadath (Manu Smrti I.31). It is in Manu and the Puranas the mystical import of the Vedic text disappears and the figurative narration is hardened into a literal fact.

Taittriya Brahman associates Sudra with Asuras and Satapatha associated Sudra with night. All these are in conflict with Brhadarnyaka Upanishad which declares the divinity of all four varnas (I.4.15).

The organic interpretation is more modern and may be called neo-Hindu.

(Ref: The Purusasukta: Its Relation to the Caste System by Arvind Sharma)

My observation:
Hindu Indians, who worship only Vishnu, follow/do rituals, recite and consider Purusasukta to be the most important hymn also does not have meals at the home of lower caste person even when that person happens to be boss or a close friend. It is possible that as a result of this some people may consider Vedas to be non-divine.

My two cents:
It is possible that there may problems in interpretation but caste based discrimination has been reality for very long time. Economic expansion in India will neutralize caste in say less than 100 years, but question is will it end hierarchical and birth based caste system?

Once I again I say that I like your interpretation of verse # 12 as it make perfect sense to me. Now the challenge or task is to find divine interpretation of verse #12 before Brhadarnyaka Upanishad and Bhagavad-Gita.

Thanks,
Rajendra

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Thanks Partha..
written by TheBigThinkg, 2008-10-02 04:40:09

Dear Partha,

Thanx for ur comments and compliments. I am not sure of if what I wrote are 'revelations', for I think I am not a qualified person for that. I am far too inferior.

However I have tried to do as much possible work so as to ensure the interpretations that I make are corroborated in different ways. I would love to do more and more of this.

I would love to have Pradip's comments too on this.

Thanks for ur wishes..

-TBT

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brilliant
written by P. Desikan, 2008-10-01 20:32:59

Dear tbt,
My warm congratulations on your procedure involving 1.literal translation, 2.faith in the revelations to and the lifestyle of the ancient seekers being totally in consonance and 3. your faith in the process of revelation, while you also state that you do not know how it takes place.
Do believe me if I state that the particular slants of literal meanings that occurred to you are a 'revelation' to you, even if and especially if they differ from several accepted slants of other such meanings and interpretations. Many do agree that the yagna of the yagnapurusha into himself namely the yaagnic fire represents the original creation of cosmos. Since truth is for ever and it keeps revealing itself to all sincere seekers according to their requirement and basic make up, it is not surprising that there is so much 'scientific' wisdom present in the marvellous purushasukta text.
Pradip may like to comment on these revelations to you, based on more contemporary knowledge of cosmic creation.
Warm regards. Partha.

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