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The Purusha Sukta, in the seventh verse, hints at the organic connectedness of the various classes of society. The Purusha is defined in verses 2 to 5 of the Sukta. He is described as a being who pervades everything conscious and unconscious universally. Smt Kalyani Krishnamachari for translating into English the Tamil text on Purusha sUkta commentary by u.vE.SrI Melma Raghavan svAmi available in the appendices. Purusha Suktam provides a symbolic answer to creation with the analogy of a Yajnam (cosmic sacrifice). It describes the spiritual web and unity of the universe. The word ‘Purusha’ means God Almighty. This Suktam is in praise of the glory of God. It is chanted in houses, places of worship during rituals. SrI Srinivasan Narayanan for addition of Sanskrit texts, transliteration in English.
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The first two verses of the Purusha sukta, with Sayana's commentary. Page of Max Müller's Rig-Veda-sanhita, the Sacred Hymns of the Brahmans (reprint, London 1974).
Purusha sukta (IASTpuruṣasūkta, Devanāgarī पुरुषसूक्तम्) is hymn10.90 of the Rigveda, dedicated to the Purusha, the 'Cosmic Being'.[1]
It is also found in the Shukla Yajurveda Samhita 30.1-16 and Atharva Veda Samhita 19.6.[2][3]
Slightly different versions of the Sukta appear in different Vedas.[4] One version of the suktam has 16 verses, 15 in the anuṣṭubh meter, and the final one in the triṣṭubh meter. Another version of the Sukta consists of 24 verses with the first 18 mantras designated as the Purva-narayana and the later portion termed as the Uttara-narayana probably in honour of Rishi Narayana. Some scholars state that certain verses of Purusha Sukta are later interpolations to the Rigveda. One of the reasons given is that it is the only hymn in all the Vedas that mentions the four varnas by name - although the word 'varṇa' itself is not mentioned in the hymn.[5][6][7]
- 1Content
- 3Authenticity
Content[edit]
The Purusha Sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to it.[8] From this being, the Sukta holds, the original creative will (identified with Viswakarma, Hiranyagarbha or Prajapati) proceeds which causes the projection of the universe in space and time.[9] The Purusha Sukta, in the seventh verse, hints at the organic connectedness of the various classes of society.
Purusha[edit]
The Purusha is defined in verses 2 to 5 of the Sukta. He is described as a being who pervades everything conscious and unconscious universally. He is poetically depicted as a being with thousand heads, eyes and legs, enveloping not just the earth, but the entire universe from all sides and transcending it by ten fingers length - or transcending in all 10 directions. All manifestations, in past, present and future, is held to be the Purusha alone.[10] It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by panentheists. Finally, his glory is held to be even greater than the portrayal in this Sukta.
Creation[edit]
Purusha Suktam Sanskrit English Pdf
Verses 5-15 hold the creation of the Rig Veda. Creation is described to have started with the origination of Virat, or the cosmic body from the Purusha. In Virat, omnipresent intelligence manifests itself which causes the appearance of diversity. In the verses following, it is held that Purusha through a sacrifice of himself, brings forth the avian, forest-dwelling and domestic animals, the three Vedas, the metres (of the mantras). Then follows a verse which states that from his mouth, arms, thighs, feet the four varnas (classes) are born. This four varna-related verse is controversial and is believed by many scholars, such as Max Müller, to be a corruption and a medieval or modern era insertion into the text.[5][6]
After the verse, the Sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears.[8] Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.[11]
Yajna[edit]
The Purusha Sukta holds that the world is created by and out of a Yajna or sacrifice of the Purusha. All forms of existence are held to be grounded in this primordial yajna. In the seventeenth verse, the concept of Yajna itself is held to have arisen out of this original sacrifice. In the final verses, yajna is extolled as the primordial energy ground for all existence.[12]
Context[edit]
Purusha Suktam English Translation Pdf
The Sukta gives an expression to immanence of radical unity in diversity and is therefore, seen as the foundation of the Vaishnava thought, Bhedabheda school of philosophy and Bhagavata theology.[13]
![English English](/uploads/1/2/4/8/124888562/899968389.jpg)
The concept of the Purusha is from the Samkhya Philosophy which is traced to the Indus Valley period. It seems to be an interpolation into the Rigveda since it is out of character with the other hymns dedicated to nature gods.[14]
The Purusha Sukta is repeated with some variations in the Atharva Veda (19.6). Sections of it also occur in the Panchavimsha Brahmana, Vajasaneyi Samhita and the Taittiriya Aranyaka.[15] Among Puranic texts, the Sukta has been elaborated in the Bhagavata Purana (2.5.35 to 2.6.1-29) and in the Mahabharata (Mokshadharma Parva 351 and 352).[citation needed]
Authenticity[edit]
Many 19th and early 20th century scholars questioned as to when parts or all of Purusha Sukta were composed, and whether some of these verses were present in the ancient version of Rigveda. They suggest it was interpolated in post-Vedic era[16] and is a relatively modern origin of Purusha Sukta.[5][6]
As compared with by far the largest part of the hymns of the Rigveda, the Purusha Sukta has every character of modernness both in its diction and ideas. I have already observed that the hymns which we find in this collection (Purusha Sukta) are of very different periods.
— John Muir, [17]
That the Purusha Sukta, considered as a hymn of the Rigveda, is among the latest portions of that collection, is clearly perceptible from its contents.
That remarkable hymn (the Purusha Sukta) is in language, metre, and style, very different from the rest of the prayers with which it is associated. It has a decidedly more modern tone, and must have been composed after the Sanskrit language had been refined.
— Henry Thomas Colebrooke, [19]
There can be little doubt, for instance, that the 90th hymn of the 10th book (Purusha Sukta) is modern both in its character and in its diction. (...) It mentions the three seasons in the order of the Vasanta, spring; Grishma, summer; and Sarad, autumn; it contains the only passage in the Rigveda where the four castes are enumerated. The evidence of language for the modern date of this composition is equally strong. Grishma, for instance, the name for the hot season, does not occur in any other hymn of the Rigveda; and Vasanta also does not belong to the earliest vocabulary of the Vedic poets.
B. V. Kamesvara Aiyar, another 19th-century scholar, on the other hand, disputed this idea:[10]
The language of this hymn is particularly sweet, rhythmical and polished and this has led to its being regarded as the product of a later age when the capabilities of the language had been developed. But the polish may be due to the artistic skill of the particular author, to the nature of the subject and to several other causes than mere posteriority in time. We might as well say that Chaucer must have lived centuries after Gower, because the language of the former is so refined and that of the latter, so rugged. We must at the same time confess that we are unable to discover any distinct linguistic peculiarity in the hymn which will stamp it as of a later origin.
Scholarship on this and other Vedic topics has moved on decisively since the end of the twentieth century, especially since the major publications of Brereton & Jamison and many others, and views such as the above are nowadays of interest only as part of the history of indology, and not as contributions to contemporary scholarship.
Modern scholarship[edit]
The verses about social estates in the Purusha Sukta are considered to belong to the latest layer of the Rigveda by scholars such as V. Nagarajan, Jamison and Brereton. V. Nagarajan believes that it was an 'interpolation' to give 'divine sanction' to an unequal division in society that was in existence at the time of its composition. He states 'The Vedic Hymns had been composed before the Varna scheme was implemented. The Vedic society was not organized on the basis of varnas. The Purush Sukta might have been a later interpolation to secure Vedic sanction for that scheme'.[5] Stephanie Jamison and Joel Brereton, a professor of Sanskrit and Religious studies, state, 'there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system', and 'the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality'.[21]
See also[edit]
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- Nasadiya Sukta (Hymn of Creation)
- Agganna Sutta — a Buddhist critique
- Varna (Hinduism) and Caste system in India
Notes[edit]
- ^Rao, SK Ramachandra. Purusha Sukta - Its meaning, translation, transliteration and commentary.
- ^Griffith, R.T.H. (1899) The Texts of the White Yajurveda. Benares: E.J. Lazarus & Co., pp 260-262
- ^Griffith, R.T.H. (1917) The Hymns of the Atharva-Veda, Vol. II (2nd edn). Benares: E.J. Lazarus & Co., pp 262-265
- ^Purusha Sukta (in Sanskrit). Melkote: Sanskrit Sanshodhan Sansad. 2 October 2011.
- ^ abcdDavid Keane (2016). Caste-based Discrimination in International Human Rights Law. Routledge. p. 26.
- ^ abcRaghwan (2009), Discovering the Rigveda A Bracing text for our Times, ISBN978-8178357782, pp 77-88
- ^'Rgveda'. gretil.sub.uni-goettingen.de. Retrieved 2018-10-29.
- ^ abThe Purusha sukta in Daily Invocations by Swami Krishnananda
- ^Krishnananda, Swami. A Short History of Religious and Philosophic Thought in India. Divine Life Society, p. 19
- ^ abAiyar, B.V. Kamesvara (1898). The Purusha Sukta. G.A. Natesan, Madras.
- ^Koller, The Indian Way 2006, p. 44.
- ^Koller, The Indian Way 2006, pp. 45-47.
- ^Haberman, David L. River of Love in an Age of Pollution: The Yamuna River of Northern India. University of California Press; 1 edition (September 10, 2006). P. 34. ISBN0520247906.
- ^S. Radhakrishnan, Indian Philosophy, Vol. 1.
- ^Visvanathan, Cosmology and Critique 2011, p. 148.
- ^Nagarajan, V (1994). Origins of Hindu social system. South Asia Books. pp. 16, 121. ISBN978-81-7192-017-4.
- ^J. Muir (1868), Original Sanskrit Texts on the Origin and History of the People of India - their religion and institutions at Google Books, 2nd Edition, pp 12
- ^Albert Friedrich Weber, Indische Studien, herausg. von at Google Books, Volume 10, pp 1-9 with footnotes (in German); For a translation, see page 14 of Original Sanskrit Texts at Google Books
- ^Colebrooke, Miscellaneous Essays Volume 1, WH Allen & Co, London, see footnote at page 309
- ^Müller (1859), A History of Ancient Sanskrit Literature, Williams & Norgate, London, pp 570-571
- ^Jamison, Stephanie; et al. (2014). The Rigveda : The Earliest Religious Poetry of India. Oxford University Press. pp. 57–58. ISBN978-0-19-937018-4.
- Sources
- Koller, John M. (2006), The Indian Way: An Introduction to the Philosophies & Religions of India (2nd ed.), Pearson Education, ISBN0131455788
- Visvanathan, Meera (2011), 'Cosmology and Critique: Charting a History of the Purusha Sukta', in Roy, Kumkum (ed.), Insights and Interventions: Essays in Honour of Uma Chakravarti, Delhi: Primus Books, pp. 143–168, ISBN978-93-80607-22-1
Further reading[edit]
- Coomaraswamy, Ananda, Rigveda 10.90.1: aty atiṣṭhad daśāṅgulám, Journal of the American Oriental Society, vol. 66, no. 2 (1946), 145-161.
- Deo, Shankarrao (Member of India's Constituent Assembly and co-author of the Constitution of India), Upanishadateel daha goshti OR Ten stories from the Upanishads, Continental Publication, Pune, India, (1988), 41-46.
- Swami Amritananda's translation of Sri Rudram and Purushasuktam,, Ramakrishna Mission, Chennai.
- Patrice Lajoye, 'Puruṣa', Nouvelle Mythologie Comparée / New Comparative Mythologie, 1, 2013: http://nouvellemythologiecomparee.hautetfort.com/archive/2013/02/03/patrice-lajoye-purusha.html
- Purusha Sookta commentary by Dr. Bannanje Govindacharya.
External links[edit]
- Translation by Ralph Griffith at Internet Sacred Text Archive
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Purusha_Sukta&oldid=909160289'
PURUSHA SUKTAM MEANING IN ENGLISH PDF
16 Apr Among the great Gods of the Vedas is the Purusha, which in simple translation means the “male”. But the word actually indicates Lord Vishnu. Purusha suktam. Simple English Meaning(word by word). By Sri Kotikanyadanam Sreekrishna Tatachar. Here is a compilation of verses and meaning with some. Sri Vidya Mantras · Meanings of PURUSHA SUKTAM Sri Sukta Vidhana Puja · Panchadasi “after” are terms which have a meaning only with respect to time.
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All this is the Purusha only; all that has been and all that will be.
Purusha Sukta
Sign In to earn Badges. Some impressions on Kundalini.
When the devas gods performed a sacrifice with the Purusha as the offering, the season of spring was the molten butter used in all sacrificessummer the sacred fuel and autumn the oblation. Add to Spiritual Diary.
May the gods be auspicious to us. When the gods performed a sacrifice with the Perfect Being as the oblation, the Spring was its ghee butterthe Summer its fuel, and the Autumn its oblation.
And He is the Lord of immortality, and all that grows and develops with food. The book is not flowing, like time is flowing.
Grishma, for instance, the name for the hot season, does not occur in any other hymn of the Rigveda; and Vasanta also does not belong to the earliest vocabulary of the Vedic poets. Retrieved from ” https: But the concept of God exceeds it too.
Purusha Suktam Pdf English Version
Purushasuktam
All manifestations, in past, present and future, is held to be the Putusha alone. Then follows a verse which states that from his mouth, arms, thighs, feet the four varnas classes are born. Creation is described to have started with the origination of Virat, or the cosmic body from the Purusha.
In the final sukta, yajna is extolled as the primordial energy ground for all existence. There can be little doubt, for instance, that the 90th hymn of the 10th book Purusha Sukta is modern both in its character and in its diction. When the devas performed the sacrifice, in which they bound the Purusha as the sacrificial animal, there were seven poles in the sacrificial enclosure and three times seven logs of sacred firewood.
Divine Life Societyp. Glossary of Hinduism terms Hinduism portal. I have already observed that the hymns which we find in this collection Purusha Sukta are of very different periods.
Tripat oordhva udait purushah Over and above three parts of measured God Paado asya iha abhavat punah One more part remained however Tato vishvang akraamat The three parts covered the world of perception Sa ashana anashane abhi Those which are consumable and un consumable. It has a decidedly more modern tone, and must have been composed after the Sanskrit language had been refined. From That was born Virat the totality of beings. The Moon was born from His mindfrom His eyes the Sun was born.
The Purusha Sukta holds that the world is created meanibg and out of a Yajna or sacrifice of the Purusha. Times Point Know more. And, diversified in form, it moved to the animate and inanimate world.
Then He spread on all sides over what eats living beings – humans, animals, plantsand what does not eat the inanimate. Seven were His enclosing stickstwenty one were made his fuel, when the gods performing the sacrifice bound the Perfect Being as the victim. Sahasra seershaa purushah God has a very large number of heads. Purusha eva idagm sarvam God is all this world of experience indeed Yat bhootam yat cha bhavyam Which has gone before and yet to ,eaning Uta amritatvasya isanah Yes, God is the controller of immortality Yat annena atirohati unlike food, is not consumable.
The present, past, and future the three i are the Perfect Being.
Purusha Sooktam – Translation
Any number of such pairs of opposites duals can come out of the original zero; yet, it does not lose its potency to pirusha fresh pairs, it is not exhausted, it is not consumed. Sri Sukta Vidhana Puja.
Three diameters does not measure the circumference fully, some unending part. Views Read Edit View history. The Asvins are Your mouth. Such is His greatness, but the Purusha is greater than this.
Purusha Suktam Tamil Pdf
All forms of existence are held to be grounded in this primordial yajna. They, the mighty ones, attained the height of Heaven where the ancient sadhyas and devas abide.