Purusha Sukta

2 T HE PUR USHA SUK T A .

s rat o n fro m w este rn sa va nts makes t he pi i , *— “ fo llo w ing re ma rk s o n t his Sﬁk ta T he h ymn it self w as c o mpo sed c ent uries after th e t ime w h en t h e B igVeda hymns w ere gene

ra c o m osed a s is ro v ed b its an ua e lly p , p y l g g a n i a I w c f r d ts ide s . t a s o mpo sed a te th e R ik a nd th e Sa man and t h e Y aj ur V edas h ad been sepa rately c lassiﬁ ed (v erse and after t h e idea o f th e sac riﬁ c e o f th e Supreme B e ing(unk no w n else w h e re I n t h e R ig Veda )

h ad fo und a plac e in th e Hi ndu religio n.

I t w as c o m osed as Co ebro ok e states aft e p , l , r th e rude v e rsiﬁ c a tio n o f th e B igV eda h ad giv en plac e to th e mo re so no ro us me t re o f

a Mu e r M u r a ater e . eber Max l g W , ll , i a nd o th er sc h o la rs all agree as to th is h ymn

' ! e n c o m a rativ e rn b i g p ly mode . ‘ M ui r says t h at th is Sﬁk ta w as ev idently pro duc ed a t a pe rio d w h en th e c eremonial

o f sa r ﬁ ce h ad beco me a r e dev e o ed c i l g ly l p ,

‘ w h en reat v irt ue w as s uppose d t o reside gL

C h a te r 5. s i n I ndia B k 1. D ntt Anc e t . p I N T R O D UCT I O N .

n s - ro er ce ebrat io n and w h en a m s i it p p l , y t ical meaning h ad co me to be a ttac h ed to th e v ario us materia ls a nd i nstruments o f the ri tual as Well a s to th e different me m‘ tim ’ bers o f th e v ic .

' We leave th e questio n o f th e rela tive

‘ po ste riori ty of th e sev e ral hymns t o t he

" o l ars o f E uro e w h o seem t o h av e a sc h p ,

a a t t ude fo r t h s b ra nch o f n u r spec i l p i i i q i y ,

We I nd a ns c o nc ern o ursel ves w th w ha t is , i , i s a id mo re th an w ho sa d it a nd w hen I t , i . is th is t enden cy o f th e Indian mind th a t a c c o unts for th e absenc e ofhisto ri cal w o rk s in o ur literat ure and h as given a pretty lo ngte th er t o th e th eo rising pro pensit ies

e n S n k r s B u o f w est r a s iti ts . t w e may no te

o ne o r t w o th n s w th re a rd to th s h m i g i g i y n.

1 t w no t do to sa th t h . I ill y a th e ymn is o fl at e origin simply bec ause it co ntains

references to so me o f th e det ls of c e r ai . e

mo n a sa c r ﬁc e o r to th e c st ~ m a . a e s ste . S i l i y . c r ifice se e ms to be th e k eyno te o f the R iff 4 T HE UR US A T P H SUK A .

V eda as it is i ndisputa bly o f th e o th e r V edas nd hymns may be fo und in se veral Man w hic h h av e sole referenc e to th e t ech n ca t es o f sac r ﬁ c a o r i li i i i l l e . Indian t raditio n h as it th at th e RigVeda w as c o m

ed to meet th e re u rements o ft h e Hota r pil q i , o ne o f th e c hief offi c ia ting priests a t a sac rifi c e and th e st atement made b Go d , y l s ttic k er th a t some o f th e hymns w ill h ard ly lend themselv es to th e purposes o f s ac rifi c e w no t e v e n if s ubstant a ted w eaken ill , i , o ur positio n as o ur cont entio n is simply th a t t h e majorpo rtio n o f th e R ig V eda hymns

r to sac r ﬁc e mo re o r es d re t refe s i l s i c ly .

. W e h old t h at th e c ast e - system existed w h en ma ny o f th e hymns o f th e R igV eda. w er com osed t h o u h no t in its resent e p , g p h ide - bo und fo rm and th o ugh free fro m t h e

r t f r r a w a re blind igidi y o late times . We a e

Mr R 0 B ut r n f rd o s t v e . . t b s o rw a t h at . i g p i i and nega ti ve proofs t o sh o w th at t h ere w as no caste - system during the V edic period 5 IN T R O D UC TI O N .

a nd th v r o rd B ralnnana Vi ra and e e y w s , p Ksh a triya are used in th e Rig Veda w ith

f t W e are o ut a ny re erence to th e c as es . also a w are th a t w estern sch ola rsh ip w ill be sh oc k ed to see such a th eo ry as o urs

ma nta ned at a t me w h en th e th nk th e i i i , y i , questio n h as been ﬁ nally se t tled o nc e fo r

all B ut w e are f o n on th a t th e ues . o pi i q

t o n c n e e r a re - e am nat o n a nd i a w ll b a x i i , w e pro pose t o o ffer a few remark s on th e s u n ik bj ect in o ur c o mments o R XIII . 2 M th . r R . . t m nta ns at th . C Du t ai i e

Purush a S ﬁk ta w as c o m o sed after th e Rik p ,

th e Saman a nd th e Ya ur Vedas h ad been , j separa tely c lassiﬁ ed and bases this inference o f h is o n th e n nth v er e o f th s h mn i s i y ,

w h ere Richas Sa murai and Ya a re men , n

tioned by name . I f th is v erse h ad been mmp osed after th e sev eral V edas h ad been co m iled nto d st nc t bo o k s h o c ame th s p i i i , w i verse and th is hymn to be fo und in the body of one of them ! Do es he mean to say 6 m: T PURUSHA SUKTA .

th at this parti c ular hymn w as c o mpo se d aft er w a rds and inse rted i nto th e bo dy o f th e book th a t it migh t no t be regarded as a l a ter a nd s purio us additio n ! W h y all th is t o rt uri ng a nd tw is ting to uph o ld a partic ular th eo ry ! The re is no t t he gh os t o f a refe re nc e to th e distinct com

th e v e ra V in t e v er e p ilo tions o f e s l edas h s .

R iehas Sa mcmi a nd Yu ue do no t th ere , j re fer to th e se ve ra l Veda s b ut simply

t o R ik Sa ma n and Y a us verses a nd ta rts , j , all o f w h ich w ere and must h a v e been in exist enc e lo ngbef ore th e time o f th ei r c o di ﬁ c a tio n i nto sepa ra te t rea tises and each o f w h ic h h ad a distinc t purpo se a nd a ppli

t o n in sac r ﬁ c a c eremo n a s V d a c a i i i l i l . i y ranya do es no t in his c o mmenta ry t ak e th e

f v r w o rds t o re e r to th e se e al V edas . N o o ne w ill th ink o f igno ri ng th e p lura l f orm

o f t h e w o rds used and ta k e th e t ro uble o f

i nterpre ti ngth e m i n t h e c o llec ti v e se nse

t o fa as th e rew a rd o f th s t ro ub e nto ll , i l i I N TRO D UCT I O N . th e fallac y o f argui ngin a c i rc le !

3 T he la n ua e o f th s h mn is art . g g i y p i

ularl sw eet rh th m ca and o sh ed and c y , y i l p li th is h a s led to its being rega rded as th e produc t o f a later age w h en th e c apabilitie s

B ut. o f th e language h ad been dev elo ped . th e po lish may be due to th e a rtis tic sk ill of th e a rt c u a r auth o r to th e nat ure o f p i l , th e s ubj ec t and t o sev eral o th er c aus es th an mere o t r t m e m h t p s erio i y in t i e . W ig as w ell say t h at Ch a ucer must h a v e li v ed centur es after Gro w e r bec ause th e an ua e i , l g g of th e fo rmer is so reﬁ ned and th at of th e

a t ter so r u ed . W e mus t a t th e same l , gg time c o nfess th a t w e a r e unable to disc ov er a ny dis tinct lingui stic p eculia rity in th e hymn w h ic h w ill stamp it as o f a la ter o rigin .

4 R e v Maur c e h o r . . i P illips bse v es Th o ugh h uman sac riﬁ ces w ere k no w n dur ing t h e mant ras o r th e oldest h ymns o f

1" T h e tea h in of th V d e e as . 19 c g p 8 . 8 T HE UR US SU T P HA K A .

th e V eda t he ev dence is too sc ant f r , i y o us

t o c o nc ude th at th e w ere c m on T h l y o m . e nine tie th hymn o f the tent h Mandala o f

t h e R i V eda in w h c h Purusha th e r me g i , p i

v al ma e is desc r bed as c ut t o ec es a nd l , i pi

’ o ffe red as a sac riﬁ c e by th e Go ds sh o w s

th at th e dea of o ffer n a man Pm' asha i i g , ,

w as familiar t o th e a nc ie nt Aryans . I t is t rue th at th e Purusha in th e h ymn is a n imagi nary bei ng but th e desc ri ptio n o f h is immolation is so real and minute as to justify th e c o nc l usio n th a t it w as t ak en

fro m th e w ell - k now n manner in w hich h u

o s ﬁc d ro fess r Ma man hein s w ere ac ri e . P o x Muller also is o f o pinio n th at h uman sac ri

tices rev a ed amo n th e a nc ent H ndus , p il g i i , (no t in th e B rah manic o r th e Vedic perio d

r r D r R n r L l ut a t t ea e a e . a e d a a b a s ill li g ) . j also inclines t o th is V iew L et o ur

V id h i s ist or o f an sk rit L i t era t ure 19 and 420 . e H y S pp. 4 1' W e may i n th is connect ion refer our readers to th e l ife k k M u er i r ri n I . C . S nd l e tt e rs of Sambuc h andra b M . e . a j y S ,

h e w h D R . L w h ere w e get some idea o f t ay i n w h ic r. . f r fere n s t n s iﬁ Mit ra h as t ried to h unt up o re ce o h uma a cr ce s . N T R O D UCTI N 9 I O .

’ readers study th e Purush a Sli k ta and j udge fo r th emselv es h o w far th e c oncl usio ns o f

R M h r ﬁ ev . . s a e u t d P illip j s i e . T h e hymn is at t ribut ed t o a Rish i named N arayana and is th e re fo re c alled N a rayana

i I t i ed b th e B rah man n nuv ak a . s us y s i th eir religio us c eremo nies in a v ariet v o f w ays and many w h o ca nno t spare time fo r a study o f th e c o mple te V eda generally c ontent th emsel ves w i th lea rningth e R ud r nd th e urush a Sii k ta W e zi dhyﬁya a P . pro pose t o deal w ith th e P urush a Suk t a n th h ere and expla in it a t so me l e g . Gil):murus lmEinld a I K 1 R .

’ s w ﬁ s ﬁr m assi ng-e a

Purusha h= T h e Su reme B e n p i g,

' r ir == h e ds a has as shd h a th a t h o usand a , S rdlcsha h z h a th a th o usand e es Sa ka sra y ,

at= h ath a th o usand feet a h= He B htl p ; S ,

' = = l e mim th e n v erse Vis ra ta h o n al s d s . U i , i

’ Vritvd= erv adin D a s dn ula m= t o th e p g, y e tent o f ten nch es A t a tishtha t— l a be x i , y y yo nd . T h e Supreme B ei ng h a th a th o u sa nd h ea ds a th o usand e es a th o usand feet , y ,

e rv ad n th e n v e rse o n all s des He la p i g U i i , y beyond it to th e ex tent o f ten i nc h es . T h e w h ole U ni v erse o f existing th i ngs animat e as w ell as inanimate is rega rded I K 1 R II . 1 — as t h e body of P urush a th e Supreme

Henc e th e e es o f all v n e n B e ing. y li i gb i gs

a re His th e r h eads His h e ads th e r fee t i , i ,

f et He is th u ok en o f h v His e . s s p as a ing

u d e T h s d i h e re a t h o sa n e s &c . ou a n s y , used fo r Co untless by w h at is c a lled Up o

na a la lcsha na is de ﬁ la lcsha . Up ned a s

ti im W i émd W W e. th e

c a t o n o f so met h n no t e ressed in pli i i g xp ,

addition to th at w hich h as been expressed .

' D as dnyala m is also used h e re by w av o f

al l 'sha n All th a t i meant is th a t t h e Up a a . s Supre me B eingis so meth i ngo ver a nd a bove

th s n v e rse w h c h fo rms on a art o f i U i , i ly p Him .

K I I R I .

as:as 6 3 age! W I

3 m masse sses ll

I da m= th is Sar va m= all is Pur usha /1 , ( ),

’ eca rz th e Su reme B e n a one I atz w h a t p i g l , , 14 T HE URU H SU T A P S A K .

f di ﬁ c ult to say. I t is t he i ndeﬁ na ble c a use

w h ch b asso c at o n w ith B rah man ro i , y i i , p jec ts th e a ppe a rance o f ma teria l w o rld c o m

i n t n t nd v u ten M r s d s c d a e s c es . a a p i g i i i i i l xi y ,

b a ro ress ve ev o ut o n mod ﬁ es t se f y p g i l i , i i l into th e se v eral materi al elements a nd th e

r n f v r o n n T e bo dily o ga s o a i us li vi gbei gs . h indiv idual so uls are really t h e U ni versal

B rah man bro u h t b Ma a under h e r in , g y y

nde r th m ter e nc um ra nces fl uenc e . U e a i al b

im o sed b Ma a th e a re unab e to rea se p y y , y l li

t h ei r t rue nat ure a nd so h a v e c o me to

regard th emsel v es as se para te enti ties dis

n ' fr th e n v rs u h us it is t i c t o m U i e al so l . T t h at so uls w h ic h are o nly B rahman a re

c ond t o ned nd v dua sed and env e o ed i i , i i i li l p in a ma teri al c ase by Maya and bec o me

e t o f a ge nts and enjoyers . T h a c io ns

h ese so u s h av e t h e r me r t a nd de me r t t l i i i , w hose fruits th ey are to rea p in a seri es o f A future existenc es . t t he e nd o f e ve ry Ka lp a th e w h o le material w o rld is merged Rm I 15 I . i nto May a and the indiv idual souls lie in a l atent sta te . B ut th e fruits of th ei r K arma h a v e not yet been exh a usted ; so w h en after the pra laya a ne w w o rld is ev o lv ed o ut o f Ma a th ese So u s o nc e more enter y , l

r r h re th e cycle of bir th a nd ebi th . T e y a finally released fro m this coil of Sa msara w h en th ey realise th ei r real na t ure a nd th eir a bsol ute identity w ith t h e univ ersa l so ul a nd th e ill uso ry rest ric tio ns impo sed by

M ru k no w e d e as ta u h t b a a . e y T l g , g y

' S ruti and lea rned fro m th e A c h arya a ft er a preliminary c ourse of self- sac riﬁ c ingdis c i line eads to th s rea sat o n and s uc h p , l i li i realisatio n bri ngs abo ut t h e exti nc tio n o f t h e seed o f K arma and ﬁ nal e ma nc ipa t io n fr h r do m f M o m th e t al o aya .

' h s in br ef is th e t each n o f Sank a T i , i , i g r T un r e ro und u a . he v is ible iv e s a s c on — sists o f tw o distinc t elements matt er and s r t Ji Ma t ter is ev ol v ed Ma a and pi i ( v a) . y

Ma a w h atev er its essence ma be is but y , y , 18 T HE m s na SU TA K . to form r f t h r B pa t o e S up eme ei ng.

a tirohat ~Mu «sam e Yad a nnen a i. i r ‘ t ranslates t he expressio n t h us v Since ( or ’ w hen) by food h e expands. Co le bro oke also t ransla tes it by He gro w s by 3175! (anna) means ' food o r no urishment B ut to say th at th e Supreme B ei ng eXpands

‘ by food o r grow s by no urishment mak es no

n T o r is re na nt w t h se se . he exPessio n p g i m n r rec o nc e t he inco n ea ing. I t se v es to il siste nc v be tw ee n t he t w o prec edi ng st a te — ments ( l ) All t his ( perish able ) Uni verse is He alo ne (2) and yet He is t he L o rd o f immo rta t An it h o w s for w hat ur ose li y. d s , p p th e I mmo rtal Lo rd a lso c o mes to assume th s trans ent f r W e v re as o m. h a e he i i , e sew he re fo l ow ed V i aran a and it is l , l dy y difﬁ c ult to see w h y h is interpret a tio n h as

’ fa ed to commend tsel f t o these schola s il i r , unless perhaps it be th at it is based o n the. theo ry o f re - birth (Janmanta ra and Karma) - any reference t o w h ic h theo ry w estern

2 0 T H E PUR USHA SUKTA .

‘ As a His Ma hima z manifes ta tio n o f y ,

o w e r o r o r Gho=and Pii rusha hz - T h e p gl y ; , — Su reme B e n is J a dnz much reate r p i g( ) , y y g ’ Al /i m th an th s Vis va = all B huta ni ==th 1n s a i , , g

th a t e st are Pdda h= a fo urt h As a ==o f xi , ( ) , y

= - A Hi = r r . Him. s a s T i i dd t h ee fo u th s y , p ,

t = be in mm rt nd h n Amri am g i o al a c a geless,

D ivi= (remains) in self- lumino us effulgenc e

B r m n ( as ah a ) .

h s Univ erse ' o f e s t n th n s to e t h e r T i xi i g i g , g w ith all t h at w as and w ill be is o nly a mani

festa tio n o f His ow er o r o r no t His real p gl y , nature . Fo r a ll e xisting things a re but a

u rter o f Him w h e th ree - fo urths rema n q a , il i immo rtal a nd ch angeless as th e Self- lumi

nous B rahman .

R I K . I V .

' ‘ ’ T i i i dté T h ree - fo urth s Pl l O USha h= T l l e j , ’ Su reme B e n Uda it= w ent u L rdhva h p i g, p, R I K I V 2 1 .

‘ a bo v e (th e t ra mmels o f Samsit ra ) ; Prid a h

- = — o ne fo urth As a o i m I ha . h e re Abha , y , ,

ra t= c ame Punah= a ain and a a n T a ta h , g g i ;

==th e n this o ne - fo urt h art o f Him V a , ( p ), y lerdma t= s read Vis h va n - z o n allsides Scis p , y , — ’ a na unas a ne Abhi r - o v er thi ngs tha t eat n t t a d things th a t do no ea . T he Supreme B e ingw h o h as been c alled t h e th ree - fo urth s po rtio n is abo v e all ph eno men n I t is o n a uarter o f Hi m th at o . ly q d uringp rfd aya lies in a nasc ent s ta te a nd a fte rw ards c omes o ut as th e v is ible uni ve rse

r n I t is th s o ne fo u rth art th at a o u d us . i p s preads i n all di rect ions as th e ph e no menal w o rld c o nsistingo f th i ngs anima te as w ell n n m t a s i a i a e .

' C omment (on Rihs 3 a nd - These tw o rihs l ay do w n th e rela tio n t h a t exist s be tw een t h e Su re me I iein and th e un v e s All p g i r e . t he pheno menal w o rld is no th ing but a po rtio n o f t h e Supre me B ei ng; o ver and a bo v e th s h eno mena ma n fest at o n th e re i p l i i , 2 T 2 un PURUSHA SUKTA . remains t h e Supreme Lo rd w h o is abo v e all c h an e w h o ne v e r c o mes w t h n t he t ram g , i i me s o f m r h t h h ee as l Sa sii a . T a w ic w e s t h e v isible w o rld a ro und us is but a s mall

o rt on o f His Essence w hich is abso r ed p i , b in Him dur n e v e r i 'ala a and c omes o ut i g y p g , o f Him at th e e n n f e v e r K a a T he b gin i go y lp .

' ‘ tr ue th eo r o f vira rta d fﬁ c u t t o ras a nd y , i l g p rese rv ed fo r t he last s ta ge o f me ta physic al en u r is but bare nted a t in th e q i y , ly hi

eco nd R ik a nd t he t ra ns fo rmatio n~ th eo r s ﬁ y, w h ich is bandr a nd eas ie r o f c omprehe n s o n do es exce ent w e as a w orkin i , ll ly ll g h ypo th esis a nd is the re fo re t a ke n up o nc e mo re i n t he th i rd a nd fo llo w i ng rilcs fo r

d co o T h e th e eluc ida tio n o f V e ic smo l gy. ﬁ rst half of R ik 3 all udes to vic a rta and distinc tly says th a t all phe no me no n is but

His glo ry a nd He is abo v e all manifesta tio n.

B u in th e v e r ne t h alf th e arindma t. y x p t h eo ry ste ps in and s pea ks o f one - fo urth

‘ - a if th e t erms and three fo urths o f Go d, s R I K I V ‘ 23 p art and w hole w h ic h c a n a pply only to matter co uld be used w i th refere nc e t o Spi rit w h c h in u t ate ana s s is O ne indict i , l im ly i , , ! h tho sible and incapa ble of p a rts . T is me d ' o f pro cedure is c alled Al a ndhati - dars ana

N d I t h as re r d n u f y ya . q ui e th e ge i s o ' Sank ara to ras t h e Viva rta theo r w o rk g p y , it o ut in all its b ea ri ngs a nd expla in all the s e nt r d c tio o f t he c i t u e mingco a i ns S r p res .

Puna h Vid ﬁra n a t akes it t o h ee u . y y q i v a ent to unah una h a a n a nd a aiii l p p , g i g ;

tha t is afte r e v e r r a la a t h e un ve rse , y p y , i w hic h h ad been disso l ved i nto B rah man as umes a ain th e v s b e materi a fo r s g i i l l m.

Vishv n == id d r a g on all s es . Vi ya anya inter

rets it th us U m sum p . W ! W zﬁ in vari us g o forms such as gods a nd animals . ' ' Sds a na —a a né G r fﬁ nas . i th s remarks t h us ;

A c co rd n to Sﬁ a na and Mahidh a ra o v er i g y , bo th c asses ofc rea ted th n s th ose c a a l i g , p ble o f en o me nt th a t is w ho n j y , , ca taste th e rew ard a nd punishme nt o f goo d and evil 2 4 T HE UR U SH SU T P A K A .

a c t o ns s uch as ods men and o i , g , l w e r a ni

ma le a nd tho se w h o are nca a b e t h ereo f , i p l , ! s uc h a s mo unta n a n r i s d iv ers . Co le bro o k e a lso t ra nslates t h e expressio n t h us w ha t does a nd w ha t does not taste ( the rew a rd of

ood a n dbad acti g ons . )

Al l th a t w e c an sa y is t h a t Say a na' do e s

no t s a a n th n o f t e k y y i g h ind . He says « ax :i mm mmfi d a a ca m i fi fi dr w sh man,

m :W W I iv ingbmngs t ha t pe rfo rm t h e func tio ns o f aliment a tio n a nd lifeless t hings suc h a s mo unta ins a nd ri ve rs t ha t a re no t c a pable o f s uc h func

s tio n .

R I K . V .

t= Fr Him i th e Su reme T a smd o m ( s . p

B e n Virdt= t he sum to ta of th e mat er al i g), l i

n r e is mad u A d ata = of w hich t he u i v e s e p, j y RI K V . 25

o rn V é dhi= v r n ra t w as b ; irdj a o e (i . e. pe e t in nto th s mass o f ma tte r Pii rusha h= gi ) i , th e L ord (transfo rmed Himself i nt o t he anima ti ng pri nc iple o f this uni verse o f = ma tter) Jdta h (After be ingth us) bo rn (i . a. l after th s transfo rma t o n a ll = He al t ari i i ) , S , y «rhya ta = bec ame diffe rentiated a s t h e indiv i dual sou s o f o ds men &c Paschdt= th e n l g ,

B hiimim= He sh a ed the sha eless rimev al ( p p , p mass o f matter into t h e ea rth a nd t h e o th e r. — s heres Atho - th e n Fa ra h o ut o f the p ) ; , ( same ma t te r) he pro v ided th e sev e ra l

nd v dua so u s t ha t w e re n unbod ed i i i l l , lyi g i , w ith bodie s . Fro m this sa me Supreme B ei ng w as bo rn all the sh a e ess r me v al ma ss o f matte r p l , p i

t t r o f th e uni verse . I n o his mass th e Lo d penet ra ted a nd be ca me its life pri nc iple. He th en bec a me diffe rentia ted as th e several

nd v dua so uls of men o ds &c w h le i i i l , g , i re taininga t th e same t ime a dist inc t spi ri t ual fo rm as t h e presidingDei ty o f the uni 6 T H E U US A SU T 2 P R H K A . v r f t r h e n e s h a ed t he c r d e se o ma te . T h p u e mass of ma tte r i nto th e ea rth a nd th e

s e ro d t e h eav enly ph eres . Th n h e p v ide h sev era nd v dua so u s of ods men 850 l i i i l l g , , w ith bo di es s uited to th e i r pa rtic ula r c o ndi t o ns i .

i Commentw - This ex pla ins v ery briefly a nd te rsely h o w t he w h o le univ e rse o f spi ri t and matter c a me i nto exis tence a nd the s uc c eed ing riles merely expo und th e de tails o f c reatio n and the modus opera ndi byw h ich th e sev eral classes o f exis ti ngt hings c ame nt n i o bei g.

r t O ne thingmust be ﬁ s pre mised . T he Sﬁk ta doe s not pro po se t o explai n h o w all th is v isible mul tiplic ity o f sh a pes and beings

rst c ame into e st e nc e N e t her t h e ﬁ xi . i

’ V eda no r th e V edft nta a t tempts t he solut io n o f th e ro e mo f ori ina l c rea t o n T h p bl g i . e mind o f ma n is limite d. and h as t o sto p some

I t v a n fabr c a tes a ﬁ c t o n th a t w he re . i ly i i th ere w a s a time w h en t h e re w as absolutely

2 8 T H E PUR USHA SUKTA .

c o m c a ted d s u ses it is e ua l v c o us pli i g i , q l y i i , e ua unt h nka B e it a fra me n fmat q lly i ble . g t o

t er o r so me o te nt a fo rm o fmat te r o r so me , p i l ,

more re mo te a nd st l ess ma nab e c ause i l l i gi l ,

- o ur c o nc ept io n o f its self existe nc e c an . be fo rmed o nly by j o i ni ng w i th it the no tio n of

un m tedd r A d li i u a tio n th ro ugh past time . n as

un m t ed d urat o n is nco nc e v a b e all t h o se li i i i i l , fo rmal ide as into w hic h it e nt e rs a re inc o a c e iv a ble a nd ndeed if suc h a n e re ss o n , i , xp i

is a o w a b e a re t he mo re nco nc e vab e in ll l , i i l propo rt io n as the o the r ele me nts o f t he ide as

ar nd ﬁ n So t at i fac t m o ss b e e e te . h i i n , i p i l a s it is to t hink o f t he ac t ual uni verse a s

se f- e x st n w e do but mu t im o ssibi l i i g, l iply p lit ies o f t ho ugh t by e ve ry a t te mpt w e ma ke ! t e x a n it Fo r furth e r o pl i s exist e nc e . [ — t n 30 36 . He rber info rma tio v ide pp. ’ Spe nc e r s First Pri nc i ples o f Sy nth etic

All t ha t th e rik do es is s imply to poi nt

‘ o ut h o w c reatio n pro c eeds at t h e e nd o f a 29 . RI K V .

n n o f a K a l a zw a lwyn and at t he begin i g p .

lct a t he souls o fall v n be n s Duringpr a y , li i g i g w i t h t he l a tent possibilities o f th ei r pas t

K a rma. a re me rged into B rah man (th e Sn

re me B e n a nd al l ma tte r bec o m n p i g); , i g ex t re melv a t t enuat ed a nd e th e ria lise d is ultima tel y reso l ved i nto Maya and thi s Maya is lik ew ise abso rbed into B rah man

r l o ne a o ne e sts Th us duringp a aya, l xi and

hm n onta ni n w th n H s f a a c m e . a is . B l th t r , i g i i i

er numbe r ess o tentia ex te h ow ev s n e . , l p l i c s

At th e end o f t h e ral n a Ma a ﬁ rs t et s p y , y g o ut o fB rahman and becomes a c rude nebular

mass o f matter w h c h is tech n c a l k no n , i i l y w

V rd hen B ah man breath e a as i i. T r s par:

o f Himself. into t his i nert mass of ma tt e r and becomes its animating and sus taini ng

rinc le and its res d n e t w h o is p ip p i i g D i y ,

t echn c al k now n as Pra ci ati i ly j p . T h en th e sev eral soul s o f ods men beasts g , , h ad been absorbed in B rahman w ith th e :

ccumulated f r f h r a o ce o t e . ast K rm i p a a . ’ 30 . T HE UR USH SUK I A P A .

o tent a but no t e t nc t ss ue o p i l x i , i ut as

Jivcis read to ta ke s uc h fo rms as r , y a e de te r

m ned b t he r fo rme r deeds i y i .

T h e ﬁ rst Jivcis th a t c ame o f B ra hman a re

t h e go ds and th e Sadhyas a nd t hey c o nte mpla t e o n a nd pray to Prajapat i fo r t h e c rea tio n o f th e o th e r th i ngs of the

ni v e rs hen t h e c rud o f U e . T e mass matter is s ha ped o ut i nto t h e se vera l s ph eres and t he remaini ngnubodied so uls t ha t h ad issued

o ut of B rah ma n a re ro v ded w t . d p i i h bo ies . T he s eq uel expl ains t he se ve ral details of t i t o r at er r t o n h s Utta rc Srish i l c ea i .

I t must be no ted t ha t a ll t h is ma t t er a nd . t h e s pi rits pro ceed o ut o f w h at has been c alled in B ike 3 and 4 as the o ne - fo urt h part :

r B n I t th o ne - fo urth o f t he Sup eme ei g. is is

' part th at beco mes Prajapat i . or t h e v ital

r r t i fro t . p inc iple o f th e Univ e se . I s m his

- o ne fo urt h pa rt th at th e material U niv erse .

r s t h s and t he sev e al so uls i sue o u . T i o ne fou rth part t h at beco mes th us subject t o ! RI K V . 31

th ese s e ve ral c hanges and t ransfo rmatio ns unde r t he i nﬂue nce o f Maya is tec h nically k no w n as the remai ni ngth ree

’ fo urth s th at nev er undergo any c h ange ' c o ns t itute w ha t is c alled S uddha B ra /imam. T as mdt (From him) h e re th erefo re refers t o

- th e o ne fo urth po rtio n. me ntio ned i n . the

rec edin rik Vird s - t e r p g s . j i h p oduc t o fMa a y , ' ' w hic h co mes o ut o f I s v ara in the fo rmo f

mundane B rahm d r th e e . r al an a o ggM . W lis

‘ ’ i n his Cosmo logy o f the B igV eda baa t hs ‘ h o r f Vir fo llo w ing no te o n t e w d . tij w ho se name (in Rig- Veda X 159, 3) a ppea rs to ‘ ’ mean queen w o uld seem t o be t he female co unterpart o f Purush a as Adit i o f Daksha

' f. B rih a aran n in X124 5 c . d aka U a ish ad , y p

2 h s is t rue in a sense fo 4 . . T i ; r

' ' Maya re presents th e female essence ofI s vara

n V r i th e roduc t of Ma a I t i a d i dj s p y . s needless to state th at all these explanat ions a re n r s onall t rue V dva hdrik o ly p ovi i y , y a,

i no t Pdramdrthika be n based on th e , i g 32 T H E UR U SUK 'rA P SHA .

ro v s ona h o th es s o f Pa rim a p i i l yp i im .

‘‘ ' Paschct t t imzmAtI to Purah Vid aran . y ya i nter rets ura h th us «m p p , m ’ ' b i lfll ﬁ h bodies w h ic h a re made up o f th e s f ev en k nds o t ss ues musc es bo ne c . i i , l , & Th is interpreta tio n h as no t co mme nded itself

rn h r v to w este sc o lars . Th ey a e e ide ntly o f

O n o n th a t it is fa r fe tc h ed a nd tak e the pi i , ‘ expressio n to mean eastw ar d a nd w estw a rd ’ ' t/1 th fo re a d b h n t e v e r . bo t be n e d h o er 6 a t 6 . h i

rth e ll t a ns at e t h s rile mo r e a . Th y a r l i re o —“ less in th is stra in Fro m him Vi raj w as V bo rn ; again P urush a fro in iraj w a s bo rn .

A s soo n as h e w as. bo rn h e s pread east w ard ! w es t w a r v e e r W e w h to and d o e r th a t h . is k no w w h a t t hese sc holars mean by sayi ng t h at fro m. Purush a V iraj w as bo rn a nd fro m

ur e t n t Viraj w as P us ha born . Do s his o loo k like a paradox ! Curio usly eno ugh none o f these sc ho lars thi nk it necessary to explain th e inconsist ency.

T he fac t is th a t t o t h ose w h o are not 33 RI K V I . sa turated w ith th e ideas o f V edantic ph iloso

h th e nter ret at o n o fVid aran a must p y, i p i y y

nf m r an fo rc ed B u w t h o seem u a ilia d . t i ut th e c ue furn sh ed b V edanta th e assa e l i y , p g — w ill be dark as th e dark est . o ra cle and th e o nly w ay o f esc a ping o ut o f th e difﬁc ulty

n ear t o no w ould be o t to a pp t ice it .

RI . VI . K

‘ 518 7 W m !H aﬁ z

Ya t=w h en D evcih=th e dev as o r th e o ds , g ,

A tanva ta= erformed Ya nam=th e m n p , j ( e t al)

sac r ﬁ c e Purushena = w th h e Su reme i , i t p

B e n Ha viskdz as th e Ite o r t e i g, ms h sac ri ﬁ c i al o ffer n As a, fo r th s sac r ﬁ c e i g, y i ( i ) , Vasantc h=th e

sac r ﬁ c a but ter Gr ishma h=t h e summer i i l ; ,

’ I dhma h=(bec a me) th e fuel ; S a ra t=th e

a ut umn Ha vis= became th ff r , ( ) e o e ing (o f ' puro dss a &c . )

Wh en t h e gods performed th e mental 3 34 T H E UR SHA TA P U SUK .

s acr ﬁc e w t h urush a as t he o ffe r n t h e i i P i g, s pring fo rmed the sac riﬁc ia l but t er ; t h e s umme r w a s t h e fuel a nd t h e a ut umn w as

th e h ol o ffer n y i g. — Comment I t h as al ready been re ma rk ed th at th e gods w ere t h e ﬁ rst to c o me o ut o f

th e Supre me B eingaft e r p ra-l aya and to be

ro v ded w t h bod e A mo n th ese ods p i i i s . g g

a re also inc l uded certai n semi - divine fbeings

c a d Sﬁdh ﬁs a nd R s h s o r sa es t he lle y i i g ,

' V d r T h ese o Sadh zis a nd e c se e s . ds i g , y

R sh s Vida a ra n a re a rds as t h e re re i i , y y g p senta tiv es o f th e life a nd t h e senses of — Prajapa ti th e presiding Dei ty o f Viraj.

Just as life ~ a nd t he se nses d ra w o ut th e ac t it o f a erso n so t hese o w ers br n iv y p , p i g

t t e l ent oss b t e o f ra a a t o u h at p i ili i s P j p i .

h n th e th us c ame o ut t h e sa w no t h n W e y , y i g but the B r hmanda o r t h e munda ne e a a gg, sh a e s mass of nebu ar mat ter w hic h p le s l , the Supreme B e i ng animat ed as its v i tal T h princ iple and presiding Deity. e go ds

6 T HE UR US S T 3 P HA UK A .

and all t h at is v es and mo v es and h as i ts , li

e n in Him I t i t t h a h i b i g . s a pi y t t is sign fi ’ c ant co nceptio n o fPurush a s Sac rifi c e sh o uld h av e been disto rted into a referenc e t o m n fi h u a sac ri c e . V I I R I K . .

A a=For th s menta sac r ﬁ c e Asc ot sy i ( l i ) ,

t h ere w ere Sa ta=sev en Pa rid/ta a lt , p , y sac red e nc lo singstic k s ; ﬂassapta = th ric e

sev en Samidha h=fuel - st c ks Kritcth=w ere , i ,

re ared Yat= w h en D eed/t : th e ods p p ; , g ,

T a nvdndit= erformed Ya na mz th e sac r p , j i

ﬁ ce Abadhnan=t h e bound Pumcska mz th e , y , ’ Su reme B e n Pas um==as th e v c t m p i g, i i .

Fo r th s sac r ﬁ ce th ere w ere sev en a ri i i , p

' dlns or fenc inglogs and th rice esev en fuel ~ stic k s w ere prepared w h en t h e ' gods per

“ formed . th s sac r ﬁc e th e bo nd th i i , y u e

Su reme B e n to t h e sacriﬁ cial o ost a s p i g( p ) . V 37 R I K I I .

th e v ic tim (to be immo lated) .

m nt h s rile oc c urs as th e ﬁ fteent h Com e . T i in th e R igve da Samh ita ; but is plac ed as r n a k t h e se v enth in t h e T aittiriya A a y a . W e h av e fo llo w ed t h e T a ittiriyic arra nge

ment as th s v erse fo rms a natura c ont nua , i l i

t o n o f th th rile i e six . T h e same ﬁgure is k ept up in this rile as

n E nc o n t h e r ﬁ a also i t h e sequel . l si g sac i ci l ﬁ res o n all sides a re plac ed c ertai n sac red

tw s sev en in number— th r e ro und the ig , e ‘ Ah av ani a ﬁ re th ree ro und th e Utt ra y , a

' r r e nt n h vedt and o ne ep es i g t e sun . A nd

a bundle o f tw ent v - o ne small st ic ks is th row n into th e ﬁ re as a preliminary t o th e

r sac iﬁ c e .

“ T here are three sacred fi res pertaining to sacri — fi ce: that w hich is perpet ually main tai ned b a riha a ti or ouse ol er w ic h e receiv s y g p h h d , h h e from his fat er and t ransmits to his escen ant s and h d d , from w ic fi res fo r sac rifi cial ur oses are li te h h p p gh d . — ( 2) Aha vaniya the eastern fi re burningat filmvane or a sacrifi ce taken fro m th e drha at a fire T h e , g p y . sacri 38 T HE PURUS A SU T H K A .

T h e rile gi v es us no cl ue as t o w h a t th n s in th s ment a sac r ﬁ c e r rese nted i g , i l i , ep h e s t e venp a ridhis o r e nclo si ngt w igs and th e t w ent - one s y tic ks . Vidyara nya says th at th e sev en Ved c me t res suc h as Ga at ri i v ,

Anush t u Ja a i & t c . h ere re resent t h e p, g , p sev en a ridhis h e e v n . s se e metres w ere i t p T , must be adm t ted no t in a tua ste nc e i , c l exi at t he time of this allego rical sac rific e fo r w e fi nd it expressly stat ed in a la te r rile th at rik a us edma n and th e se ve ra tres , y j , l me issue o ut o f th s same r fi ut t is i sac i ce . B i be iev ed th at th e V edas and b m cat on l , y i pli i , t h e Vedic me tres are e ternal and th erefo re must h av e ex sted in th e m nds o f th e o ds i i g , t h e Sfidh vas and th e R sh s w h o are h e i i , t

flea ro er is erforme in t is fi r 3 D ak shina p p p d h e . ( ) — th e sacred fire (also called an vdhér yap acha na ) placed sout w ar s use in th e anvfih ar a sacrifi ce w i c is h d , d y , h h an expiatory ceremo ny performed for th e removal o f faults of omission or commission that may have crept in in th e course of the sacrifice ro er and in w i c , p p h h foo ift s and sac rifi cial ofi e rin s are resente to th e d , g g p d R it ti ks or offi ciatin ri st s Utteravedi is th e g p e . nort ern altar ma fo r th e sacre fi re h de d . 39 RI K VI I .

I t ﬁ c e . performers o f th is ﬁgurati v e sac ri

- ent o ned R sh s t h at rece ve is th e abov e m i i i , i th e ligh t of rev ela tion th ro ugh div ine ins pi ration and th ro ugh w h o m it is made k no w n

r S r ed o f th e ﬁ ure th e rift o d . t to th e w l ipp g , w o uld mean t h at t h e eternal Vedic truth illumi ned th e minds of th ese div ine and semi - div ine sac riﬁ ce rs and th ey co ntemplated on th e nat ure of th e Supre me Lo rd as w e

ﬁ nd it set forth a te r o n in V ed c met res , l , i .

r f t b erv s th at Mahidh r H . hs o s e a . G i ﬁ a R . T ,

no th er c o mment tor is o f o n o n th a t h a a , pi i t e sev en oceans may h av e been intended by

' th e sev en pa rid/tis ; but w e fa il t o see

h r ene s of th r r t e a pp o pri at s e inte p e tation . Vidyaranya says t hat th e t w e lv e mo nths

he ﬁ v e easo ns t heth ree w or ds and t t s , l he s n are nte ded b th e tw ent - o ne st ck u i n y y i s . , " T he t w elv e mo nth s and t h e ﬁ v e seaso ns

din ha ttr ' m m ( spring) i nclu g s a and mis ékha. gr it /mm th e summer t h e next tw o mont hs ram-i t t h e rain season , ) ;p ( y ) ' 0 next tw o ; a crat ( autumn) the next t w o ; r'i s'tra and ta m ri s t h e las t four m nth s of th e hw m co p ing. o year being r — w h ere rega ded as one seas on that of de . 40 T HE PURUSHA SUK T A as represent ing t ime may w ell h av e bee n meant h e re but th e t h ree w o r ds and th e ; l , s un a t t h e t me o f t h s sac r ﬁ c e w e re et , i i i , y t o co me into exi s tenc e and so t he a ppro priat eness o f th es e last h av ingbeen int ended b t h e fue - s t c ks is no t v er c r y l i y lea .

‘ Th ey bo und th e P urush a o r th e L ' o rd (to t h e sac r ﬁ c a o st as th e v c t m to be i i l p ) , i i o ffe red ; ev idently bec a use th e re w as

- no th n e se t fl red u a r i g l o be o e p as s c iﬁ c e .

ro m Him sa cr fic ed w as to ro c eed all F i , p th e uni v erse o f existingthi ngs and to Him w h ff r ro ab in a as t e sac rifice o e ed. P b ly met a ph o ric al description o f th is k ind w e sh o uld no t be do ing j ustice t o t h e spirit of t h e a uth o r o f t he h mn if w e sh o u d y , l expec t th e metaph or t o ;s tand on all fours . A ruth less analysis of an expressiv e figure

beaut fu assa e may go to st rip many a i l p g , h re as e sew h ere o f its nt r ns c c h arm e l , i i i ,

ff- n may perh a ps be indicativ e o f a sti ecked

c ent ﬁc s r t but is c erta nl subv ers v e s i i pi i , i y i Rm V I 41 I I . of all c ano ns of goo d taste and generous

r m c itic is . All th at is implied by this as w ell as th e

rec ed n rile is th a t t h e D evds th e d h ds p i g , y and th e Rishis c o nt e mpla ted fo r a lo ng — w hile o n t he glo ry o f th e Lo rd such glo ry as w e fi nd set fo rth in th e Vedas ra ed to , p y Him de v out ly and rega rded Him a s both th e sacr fice and th e o rd of th e sac r fi c e i L i ,

th at is as bo th th e mat er a and th e , i l

se o f th e un efﬁc ient c a u iv erse .

nc de nt a t h ese tw o r iks sh o w t h at I i lly , at th e t ime of t h e hymn th e c eremonial o f sac riﬁc e must h av e been c o nsiderably

h s is h o w ev e r t rue of man e abo rat ed . l T i , , y

f v ed As w e h av e anoth er hymn o th e Rig a .

re d remark ed sacr ﬁ c e is t h e k e no te al a y , i y

o f th s V eda as it is c ea r o f t h e o th ers . i , l ly

VI I I RI K . 42 T HE PURUSHA SUKTA .

T am=t h a t Ya nam=sacriﬁ c ial offer n , j i g, = = P ha m th e o rd Jcita m bo rn A rata /a. urus L , , g

efo re all th n s Pr oulcsha n=th e m o b i g , y i m

ted B rhishi=o n t h e sac r ﬁ c a ﬁ re T n la , a i i l ; e a

w ith th is th e ods Ye a nd g , (

th e w h o w e re d h dh=tli e Sﬁdh ﬁs y) ( ) , y y ,

R isha ascha z and the R s h s A a a nta r y i i , y j

ed t e a rifi e perfo rm h s c c . T h ey immolated o n t h e sacrifi c ial fire that sac r fi c a o ffer n urush a w h o w s i i l i g, P , a born befo re all o ther t h ings ; w ith this o ffer n t h e Go ds th e Shdh fis a nd th e i g, , y

s s erfo rmed th e s c r ﬁ e Ri hi p a i c . — Comment I t sho uld be no ted th a t this

mmo at o n o f Purus h a is a so to t n i l i , l be ake

v A t t h t me f ﬁgura ti ely . e i o th is mental sac r ﬁ ce t he o ne - fo urth art of urush a i , p P h ad as al read remar ed assumed t w o , y k , forms— o ne ra a a t o r as He is k no w n , P j p i ,

’ in l at er s stems of h o so h I s v ara and y p il p y, , th e o th er nebu a r ma t te r c a ed Vira , l ll j, w h ic h th is Prajapati animat ed as its v ital

R 44 T HE PU USHA SUKTA .

T h e expressio n is c a pable o f bo th th e

n r he r is n m i te pre ta t io ns . T e o ateri al diffe re nc e bet w een th e t w o ; yet w h a t w e w ish t o po int o ut is th a t it w ill not be safe t o ’ s et aside Vidyara nya s meaning unl ess fo r

v e r s tro n re asons and e ve n th e n s uch y g , ,

r n ho u d e e c t sta ed W e easo s s l b xpli i ly t .

h av e k now n a nd ts o f mmense earn n P i i l i g, w h o w h e n th ey fa iled to unde rs tand Vidya

ra n a did no t h o w ev e r ro c eed to c o ndemn y , p h im but si nc erely set it do w n t o t h eir o w n igno ranc e a nd regarded th e c o ndemnatio n

o f Vid aran t t e sh o rt o f h e res y ya as li l y .

‘ d /z d/z— a s i n h is Co smo o o f th e y W lli , l gy

’ ‘ R v eda h as t h s no te o n t h e o rd ig i w . T h e Sﬁdhyas w o uld seem to be di v i ne anc ient

r o m are 10 9 4 a o sac riﬁ ce s . C s p X, , ; l X ,

91 2 VI I 2 1 7 and V d 1 . a , ; ; ; X i y rany a h as th ese remarks o n sadhyas a nd

R ishis . R I K 45 IX .

’ h h o b th e r ena nce i . e ose w , T , ( y i p )

' w ere c apable o f ac complis hing the w o rk o f — c reat on o ds w h o as a re ad no ted re i g , l y , presented t h e life and senses or th e ac t iv e

o w ers o f ra a a t —a nd t h e v ed p P j p i ic seers . K R I . . I X

W W W ! T asmat rom t h at Ya ndt = sac r ﬁ c e F , j i ,

rr - ka ta k= n l Sa a w h c h al t . e Virad i i , , ,

urush a w as o ffered u Prishad - a a m= p , p, jy

h ee m ed w th c urd Sa mbhri tam=w as g ix i , pro duc ed ; Chalcre=He (Prajapat i) (th en) ’ c reat ed T dn= all th ese Pas zin z animals , ( ) , , Ye d avycin t h a t h av e th e air for th eir de t A ra n dn=t h o se v n in fo res s i y , y li i g t ,

= v n v Grcimyds cha and th o se li ingi illages . ‘ Fro m this sac riﬁ ce in w hic h Virtij w as sac riﬁ c ed w as produced gh ee mixed w ith c r H r a a t th en c reat ed all t e u d . e (P aj p i) h a n ma s—th o se v n in t h e air and t hose i l li i g , t h at are w ild as w ell as domestic . 46 T HE URUS U P HA S KT A .

t h s Commen . T is a c riﬁ c e is te rmed ’

a rva ha t beca us sa r . V s e va i e. ira w h ch , , j, i c o ntained t he ger m o f a ll th e th ings of th e un ve rse w as re a rde d as t h e o b at n to i , g l io ’ e o rd Ghee mixed w ith c r th L . a d is used h ere b w a o f U a la ks ha na t o deno te all , y y p , t h o se th ings th at serve as sustena nc e to all An li v i ng beings . imals a re said t o h a v e Vay u o r th e Go d o f w md fo r thei r presiding deity ; Vidyara nya quo tes T ait tiriya B ra h

ana I I I —l 2—3 in su o rt o f t h f m pp is ac t . Wallis t h us t ra nsla tes t he rile ; Wh en t h e sac r ﬁ ce w as c o m eted th e co ec ted i pl , y ll

t h edri n fa t fro m it it fo rmed t he beasts ppi g , o f th e ai r o f th e w d ac es a nd o f th e , il pl ! a s th nks th at th e fa t dr n v illage . W lli i ippi g fro m t h e sac riﬁced v ic tim fo rmed th e

o e B ut a rdi n a nimals w ild a nd d m stic . cco g

t o V id ara n a fro m th is un v e rsa sac r ﬁ ce y y , i l i , w e re pro duced al l t hi ngs th at se rve as

s uste na nce a nd s m a r He c rea ted all i il ly .

e a nimals w ild and t am . I 47 R K X .

= a t h z univ er T asmdt Fro m th a t , Sa r v hu a

s al Ya ncit=sac riﬁ ce R icha h=t he rile v erses , j , ,

Sdmdni— a nd th e Sti man v erses Ja nire= ( ) , j

r = a n z w e e bo rn; T asmdt fro m t hat , Chh ddmsi

t h e metres Ja nire=s ran Ya u8 ==th e , j p g j

Yaus t exts a d a a =s ra n T asnuit=fro m j , j y t p g, t h a t .

Fro m t h a t uni v ersal sa riﬁc e w e re bo rn “ t h e rih:a nd t he edma n v e rses ; th e se v era l

met res suc h tr as Gd a i &c . w e re a o y , ls produc ed fro m th e sa me ; t he Yajus texts

w ere o rn t f b h e re ro m.

Co m nt T V m e . he edas a re rega rded as

e t erna be n t he w o rd f o l, i g o G d ; but here th ey a re expressly sta ted to h a v e been bo rn o ut o f th s sac r fi c T e t w o tate m nts i i e . h s e a re t to be taken s mut uall c o nfl t n no a y ic i g. Veda is et e rnal t ruth o r sac red k no w ledge 8 T HE UR US T 4 P HA SUK A . and v ed in th e Su reme B e n li p i g. Wh en t hese Sfidh yas and R ish is co nte mplated o n

Him and ra ed t o Him He umned th e r p y , ill i i h earts w th t h e d v ne k now ed e and th e i i i l g , Eternal Truth ﬂash ed o n th e ir minds w ith suc h v i v idness and brilliancy th at t h ey seemed t o see and hea r i t He n i i h a t . c e t s t

’ t he w o rd o f God is t e rmed Sr uti o r w h at w as hea rd and th e R sh s w h o w ere th e , i i rec ipients o f t h is div i ne k no w ledge are

‘ r t h th h t ermed ma ntrd i sh a ra , i . e. , ose t a t sa w

h e h mn T he resent rile c o nv e s t t y s . p y h e same dea name t h at the V ed c t ruth s i , ly , i c ame o ut o f th is sac riﬁ ced Purush a and t h e rec ents th ereof t h e Sadh as a nd th e ipi , y

Rish is w h o se m nds h ad been t h us um ned , i ill i gav e o ut th ese t ruth s to th e w o rld in metrical form w h o se h armo n o us outﬂo w is also , i h tr uted to th e same d v ne a enc . s at ib i i g y T i , in sh ort is th e o rth odo th eo r o f t he , x y div ine i nspira ti on and eternity of the Scrip R I K 49 X .

T he ment o n o f R i/c Ya us and Sdma n in i , j t his v erse h as led ma ny s c h ola rs to belie v e t h a t th e R i V eda th e Y a ur V eda a nd th e g , j Saun a V eda alo ne w e re i n exis te nc e a t ﬁ rst a nd th e Ath a r v a V eda c a me la t e r o n i nto e t is no t h n i n h e v e rs xis ence . Th ere i g t e t o s u o rt t h s V T he w o rds r ieh s sd ni e w . a md pp i i , a nd yajus c anno t h e re mea n t h e se v e ral comp ila tions bea ri ng t h ese na me s . Suc h a n inte rpre tatio n pres umes t ha t t his v e rse mus t h av e bee n w ri t te n a fte r t h e three distinct

m il tions h ad bee n c o m e ted I f s t co a . o i p pl , h as t o be ro v ed w hen a nd b w hom t h s p y , i v e rse c a me to be w r itten a nd inserted i n th e

m B t t h body o f o ne o f th e . u e mea ni ng is

n nd im e A t t h e t me w n pla i a s pl . i hen ma y o f t h e h mns o f t h e R v eda w e re s a n y ig y,

com osed no t com iled th e c eremo n a o f ( p , p ) , i l th e sac ri fice h a d been c o nsiderably dev elo p ed a nd V edic so ngs a nd c ompo sitio ns h ad been c ass ﬁed nto th ree d st nc t v ar et es l i i i i i i , t he funda mentum divisionis being th ei r 50 T m: URU SU T P SHA K A . s ub ec t ma t te r th e sa c r ﬁ c a ur oses j , i i l p p t h e se rv ed and th e r me tr c a a nd musica l y , i i l ( in t h e absenc e o f a mo re a c c ura te e xpres s io n) pec uli a ri ties Th us any V e dic v e rse o r passage must c o me under any o f th ese t h ree h eads h ence th e V edas w e re desi g na t e d b t h e c o m reh ens ve t e rm T ra ! o r y p i , y

i V d T h e e res o n T i V T ray i yd. x p s i my idyd t h us c o m r ses t h e A t h a rv a V eda a so a s p i l , t h e so n s o f th s V eda a re r iles t h o u h g i , g many o f t h em a re no t t o be me t w i th (a nd nec essarily so ) in t h e Rigv edic co mpila ti o n . I t w as o nly a t a la ter s tage th at t h ese v erses a nd te ts w ere c o d ﬁed n to d st nc t boo ks x i i i i , t o mee t d st nc t sa c r ﬁ c a and o th e r i i , i i l

u r m n T ill th n th e e v r re e e ts . e s e ses and q i , t e ts v ed o n in th e memo r o f th e eo e x li , y p pl ,

o o se and unst run but ea c h and e v er l ly g, y o ne o f t h em abe ed as a R ik Ya us o r l ll , j

‘ Stimct n acc o rding to its v ariety a nd each serv ing a dis ti nc t purpo se ; and such songs a nd t exts as w ere new ly giv en out by w i se

52 T H E PUR USHA SUKTA .

h t a t th e B igV edic and th e Ath a rv ana V edic so ngs mus t h av e exist ed side by side a nd

re resent tw o c o nc urrent st reams of th ou t p gh . h G r fﬁ th s th nk C ha nddmsi . i i s w ith Wallis t h a t th e w o rd may be t ak en to mean “ ! spells a nd incanta tions . He is pro ba bly o f o pinio n th at th e w ord may th e re fo re be regarded as indirec tly referri ng t o t h e A th arv a na V eda w hic h mainl v c o nsis ts o f B ut s e ls a nd nc ant a t o ns . as w e h av e p l i i ,

o nted out a bov e th e Ath a rv ana Ved c p i , i so ngs are s ufﬁ cie ntly i ncl uded under th e

t e rms B ich s Sdmdni and Ya us . Vid ar a , j y any a t a kes th e w o rd t o mea n Gdya tryd dini Ga at r and th e o th e r me tres a nd no ( y i ) , reaso n c an be assigned to set aside t h is

o n interpre tati .

W W W : t= From t h at A o 7h s md , j y

= rn Ye K e Cha =and all th ose a nta w ere bo , 53 R I K XII .

Ubhaydda ta h=th a t h av e tw o ro w s o f t ee th ;

T a smdt=fro m t h a t d a h z c o w s Ha = a n , , ( e x e t v e Ja nire z w e re bo rn T a smdt pl i ), g ;

fr m - = h e o t h a t A a a oa a h o a ts a nd s e . , j y g p Fro m t his sac riﬁ c e w e re bo rn h o rses a nd

a ll a t t e w w f e t T h e (c l ) i t h t w o ro s o te h . c o w s w e re also ge ne ra ted fro m t h e sa me ;

a nd fro m it w e re r duc ed o t n s hee p o g a s a d p .

Comment — h s v e rse sh o u d ro e r T i l , p p ly

s eak n be a c ed mmed a te a fte r v erse p i g, pl i i ly

as bo th th ese v e rses desc ri be t h e c rea t o n IX, i o f all t h e low er a nimals a nd th us t rea t o f t th e same s ubj ec .

XII . ﬂats; Wigwam 811m l

Y at=w h e n V ada dha h=th e d v ded , y y i i ,

Purusha m=th e ord sa c r ﬁ c ed K a tidhd= L ( i ) ,

o h o w ma n a rts V alca l a a n=did i nt y p , y p y

fo rm Him ! K im=w h at w a s As a t h ey , y

Hi K a u=w h at t w o h s, , Us 54 T H E UR U T P SHA SUK A .

— ete h a v e been c a ed B eh al f - His a rms y ll , ,

a nz w h at t w o Ur i l==- His th h s Pddds K , ( ) ig ,

H f e t is e .

he n th e ev as th e Shdh as a nd t h e W D , y

R sh s w h o re rese nt t h e v ta ac t v t e f i i , p i l i i i s o

t h e o rd o r ra a a t c ut Him u i nto L P j p i , p se v eral parts t o be o ffered up in th e

sac r ﬁ c e nto h o w man a rts did th e i , i y p y

d v de Him w h a t w as His mo nth W h at. i i , ,

w e re c a ed His a rms w h a t His th h s a nd ll , ig

feet !

t T h e h mn now ro e o Commen . y p c e ds t explai n th e c rea t io n o f th e se v eral c as tes

n uts th e mat te r in th e fo r f &c . a d p m o

r q uestio ns and a nsw e s . T h e questio ns kee p

up t h e ﬁgure o f sac riﬁ c e . T h e v ic tim to be o ffe red up is c ut up into parts and th e sev eral parts i nto w hich th e Lord w as di v ided a re enumera ted in th e next v e rse ;

' ’ ' B rah ma Sri Sriniv asa Sast ri in h is c o m m nt ar o n th e Shk ta t h us nte r re ts th e e y , i p

R ik . I 55 RI K XI I .

h en th e c rea ted man w as h e bo rn W y , as a single type o r w ere sev eral disti nc t c lasses o f men bro ugh t into exis te nc e simultaneo usly T h e c o nt ext w o uld not a llo w us to inte rpre t Purusha m vya da dhuh “ ! t o mean theycrea ted man ; but t h e po i nt is w o rthy o f no te th at t he o bj ec t o f t h e quest io n pro po se d in t h e v erse see ms to be to bringinto pro mine nc e t h e belief th a t w h e n man w as c rea ted se v era l c lasses o f men

came nto be n a nd no t a. n i i g si gle c lass . XIII

W W W :W @ W |I

B rdhmanah=T he B rah man A it= s w as i . e. , ( c ame from As a =His ) , y

Ill a /cham=mo uth R d a n a h=th e Ksha tr a j y iy , 56 T HE UR U Suk 'rA P SHA .

= . r f frita h w as made i e . o c ee ded ro m His J ( p ) ,

' B dh ii z t w o a rms T a d=th e n Y d Vais a h ; , a y — ’ th e V a s a As d = ca me fro m His Ur d i y , y ( ) ,

' ' t w o t h h s Sddra h rz th e S udra A d ta ig , , j ya

z s ra n Pa dbh dm fro m His t w o fee t . p g, y ( )

T he B ra h man w as bo r n fro m t h e mo uth

o f ra a a t th e K sh a t r a fro m His a rms P j p i ; iy , ;

’ ' t h e Va s a fro m His t h h s a nd th e S udra i y , ig ;

o rn fr m i w a s b o H s fe e t .

' t 1 T h ud r i r e Commen . e S a al o ne s e pr s e nted i n t his R ik as h av i ngsp' r a ngfro m th e

f f r i Th t r ee t o P aj apa t . e h e e h igh e r c a stes a re h e re represe nted as c o ns ti tuti ng so me

s ec ﬁ ed mbs o f ra a a t ro bab t h e p i li P j p i . P ly a uth o r o f th e h ymn h ad so me dis ti nc tio n in V ie w ; th e w o rdingo f th e r ile see ms to i mply ’ t h a t in th e a utho r s v e w th e th ree h h e , i , ig r c astes w e re c oev al w it h t h e Di v ine B eing a nd li v ed as pa r ts of Him befo re t h ey

ass umed th e r se v e ra fo rms - w h ereas th e i l ,

' S udra s ran o ut o f His fee t Vid aran a p g . y y , f h o w ev e r do es no t note th s d ferenc e. , i i R I K XIII . 57

9 T he R ik must e v ide ntly be t ake n

r t v e I t s u e ts t h a t t h e c as te ﬁgu a i ly . gg s syste m w as o rigi nally based o n a di v isio n

f o u T h e mo th i t c a o f ea rn n o lab r. u s ypi l l i g a nd t eac h ing a nd t h e B ra h ma n w as t he repo sito ry o f all lea rni ngsa c red a nd see n lar a nd t o h im alo ne w as e ntrus ted t h e

r n h e h o f k no w d t ask o f sp eadi gt lig t le ge . His life i ndeed w as c o nsec ra ted t o th e

r t and d sse m na o n o f k no w ed pu sui th e i i ti l ge . T h e arms o f Praj apa t i represent phys ic a l strengt h a nd th e K sh a t riya t h e re fo re typiﬁes th e st re ngth o f a rm th at sec ures peac e a nd o rde r in t h e realm and pro tec ts th e c o unt ry fro m fo reign i nv asio n T h e th ighs a re symbolioial of t ra v el (a nd c o m ’ me rc e) and t h e Va is ya th us re prese nts t he

' se ve ra a rts a nd t rades a nd the S udra as l ; , s run fro m th e fee t o f ra a at w as the p g P j p i , f ll th serv a nt o a e o th e rs .

3 T r . he Rik may be also ega rded as implying th at t h e B rahman ca me ﬁ rs t in 58 T H E UR U S T P SHA UK A . th e o rde r o f ra nk a nd th e o th ers c ame afte r

r r t d no h im in due o de . I o es t s pea k ill o f th e India n mi nd th a t th e represe nt a ti v e o f th e na tio nal intellec t sho uld h a v e bee n ac c orded th e h igh est plac e in th e so c i al sc ale . f M r. R C ut t o t . h e e . o w n ad 4 . D , ll i g l o f w estern sch o a rs is o f o n o n th a t th e l , pi i c aste - sys tem did no t exist during th e time w h en th e R igv eda hymns w e re gene rally

o e t f th t w nd r c omp se d. H a rgues th a i a o e ful s ste m h ad t h en e s ted it is no t y xi , po ssible to explain h o w t h e re is no all usio n t o th is funda me ntal pri nciple o f so c iety in f R th e t e n th o usa nd v e rses o th e igv eda . He t h inks th a t th e solita ry mentio n o f th e fo ur c astes in th is Sﬁk ta c anno t w eak en h is a r ument as th e Sﬁk ta tse f w as g , i l c o mposed c ent uries afte r th e general bulk o f th e R igv edic h ymns . He also says th at w o rds k e K sha tr i Vi ra a re used as li ya , p , adj ec tiv es in th e sense o f s trongand w ise

6 T HE R S T 0 PU U HA SUK A .

sev eral c as tes ; and th is is mo re t h a n any t l o f th e sch o lars h as a t e mpted . A s w e l may i t be sa id th a t t h e re w e re no r ishis in th e

R v ed c da s bec ause w e ﬁ nd th e w o rd r is hi ig i y ,

used in th e se nse o f all - w ise a nd a pplied to

ndra and o th e r Gods a s fo r nsta nce in V I , i III 6 1 “ l 4 . 5 a &c . w h c h Vid ara nv a th us , 53q ga" i y n r r t i te p e s . ‘ a ‘zfi'fi firs t ails :s a ns

Apa rt from th e nume ro us re fe re nc es

t Sa h t w h ere to th e c as tes in th e Tai t . m i a

' i n th e ev e nth Kanda l t B ras ma a det ailed s , s , a c co unt o f th e o rigi n o f th e c a s tes simila r

t o th e o ne in th e resent Sﬁk ta is v en w e p gi , migh t say th a t in th e R igv eda it self ment ion

i se v era is made o f th e B rah ma n &c . n l places so me o f t h ese refe re nc es w ill be e xami ned o n a fut ure o c c as io n but o ne

a u d h r i nsta nc e m y be q o te e e .

T h e assa e w e refe r to is R k s 16 1 7 p g i , a nd 18 i n th e 35th Sﬁk ta o f t h e V III

a Mandal . R I K 61 XIII .

Th ey a re as fo llo w

M anama faith s with (trienni al:I

es teem !ﬁne s t ge ar elem na it

Th ese B ik s exa c tl v agree w it h o ne

n t r t in h nn n T h e a o h e exc ep t e begi i g. po rtio n w h i c h is c o mmon t o t h ese rik s

’ nv o k es t h e A s v ns to co me w th Sur a i i i y ,

’ a rta k e o f th e a a mdna s ba t o n of soma p y j li i ,

n r t R k h n a d des t o y h e a sh asas . T a t po rtio w h ic h is s pec ial to t h e ﬁ rst R ik prays t o

' t h e As v ins t o mak e th e B rah man h appy a nd st imula te h is underst a nding (o r ac ti

v ities ac co rd n to Vid ara n a . T h e , i g y y ) s pec i al po rtio n o f th e sec o nd R ik similarl v

’ prays th a t th e As v i ns sh o uld mak e th e K sh a triy a h appy a nd bless th e w arriors 6 6 T HE UR US A T P H SUK A .

' “ rishi means is . t h is : Urged by a desire

o r w ea th each of us is en a ed in a f l , g g

e t ursu t I . a m differ n p i . a c o mposer o f hymns ; my fath er (o r my son) is a bhishalc;

mo th er is a r nder o f orn mv g i c . As co w s w ander sev e ra in ursu t of ast ure so lly p i p , w e go o ur sev eral w ays in purs ui t of

T h a r n - w ealth . us bso bed in mo ey making

v at o ns w e h av e h a rd t me t o th n a oc i , ly i i k

of mat ters spi ritual . W e th us sta nd in

f d v ne r S ec a need o ace . O h So ma p i l i i g , ! f r n o w th er fo re o I dra . ﬂ , e ,

o ern B rahman o et born a nd r A m d p , b ed

up in the present h ide - bound a rtiﬁ c i al net

stem o f sub- ca stes c an exc a m w tho ut sy , l i i

a n th e east m ro r et O h L o rd y l i p p i y, , w hat mad men h a th lo ve o f mo ney made

all ! B eh o d m fath er to ls n o f us l , y i a d sw ea ts as a Vaidik a B rahman eager fo r M mo th er k neads do u h for dalcshind. y g

ho use - hold c onsumptio n a nd pinch es and

starves to make bo th ends meet ; and I go R I K 6 XIII . 7 abo ut singingpra ises o f rich men a nd t ryi ng

h u v r to get mo ney fro m th e m. T s se e ally e n a ed w e h a v e h a rd t me to t h nk of g g , ly i i

h er f r o rd h a v e me rc o n T hee . T e o e O h L y 3, u I t w o u d a s afe t o ar ue fro m s . l be s g

‘ s uc h a spec imen t h a t th e re a re no c ast es

no w .

(6) I n t h e partic ula r ri/c relied upo n by

M r. ut t th e R ishi c a s h mse f a c o m ose r D , ll i l p — o f hymns a pro pe r a v oc a t io n fo r a

B rah ma n h is mo th e r r nds c o rn w h c h is ; g i , i o ne o f t h e legi timate o c c upatio ns o f t h e mist ress o f a h o use in a B rah ma n fa mily ; his fath er is (e v e n as understo o d by M uir a nd o th er w estern sc h ola rs) a physic ian a nd th ere is no th i ngto sh o w th a t a B ra hman

c o u d no e a t th e same t me a h s c an l t b i p y i i .

' I t is t rue th at ih t h e Dh a rma Sutras o f

A astamba and Ga utama t he re is no p , mentio n of th is pro fessio n a mo ng tho se w h ic h a B rahman c an fo llo w in an e mer

en B u g cy. t Aya rceda h as been regar ded 68 T HE UR T P USHA SUK A .

‘ a s a V edémga ; a partic ula rsanc t ity h as ev er

been a t ta c h ed to thi r T s a t . h e div i ne

’ A s vins are th e ﬁ rst t ea c h ers o f this a rt

a nd it s ﬁ rst ro mu a t o rs ke h anv a nt ar p lg , li D i ,

' ’ ' Charak a and S us ruta are regarded a s

' B rah ma n and ac c o rded a semi - div ine

h o ma I n t h e se r um n h ere is . e . c c sta c es t g i , no th ing in t h e rik w h ic h w o uld c o nﬂic t w i th t he v iew t h a t a t th e time w h en it w as c o mposed all t h e fo ur c as tes migh t

h av e been in existenc e .

c B ut if Vidvara n a is to be ac ce t ed ( ) , y p ,

th e rik is innocent of all referenc e to th e

ph ysic ia n He sa ys

“ ‘fss aﬁ’ term I ass as sins:

So ac co rd n t o Vid ara n a t h e assa e , i g y y , p g “ means My fa th er is th e ! superinte ndi ng priest a t a sac riﬁ c e and Vidyara nya s up po rts t his inte rpre t atio n by a no th er passa ge

' fro m th e Sruti w h re w e h a ve the v er , e y R I K XIII .

w ord w Whi c h dec ides t h e po i nt ,

‘ furt he r le t us reme mber th at V idyaranya

h as ; no partic ula r ho bby to ride lik e w es tern sc ho la rs a nd pro poses alte rna tiv e meani ngs w h erev er h e th i nk s th e passages a dmi t of the same a nd no c o nv inci ngreaso n c a n be giv en to sho w th a t th e i nt er pret a t io n o f w este rn Sansk ri tists is any w ay

’ better th a n Vidyaranya s o r mo re sui te d to

t t Y i r n t o h e contex . et it s o n th e s t e gh f passages lik e th ese th a t th ese sc h o la rs e st ablish so me o f th e i r most c h e rish ed t h e ories ! ‘ n n h e Y e t one more po i t a d w e a v do ne . T h e Pa rnshaszilcta may be admi tted t o be o f late r o rigin t h a n th e ge ne ral bulk o f th e hymns o f th e R igv eda ; but it is undo ubted t h a t it must be c enturies ea rlier th an th e t me w h en th e R v eda w as com iled as i i ig p , , f t here h ad b ee n t h en th e sligh test s uspic io n o f its later o rigin it w o uld no t h av e bee n

o r i t ut t i nc porat ed n th e Sa mhi d. B h e c aste 70 T HE UR US P HA SUK T A . system must be o f ev en ea rlier date th an

h s h mn Fo r th e resent ril d t i y . p e oes no t betray any consc io usness of th e h uman

ri f n o gin o c aste . Granti g th e n t hat th e c as te - s st e w as a h uman nst t ut n y m i i io or, a

radua row th it must h a v een in g l g , e b existenc e (o f co urse o nly in its bro ades t o utlines) so long before t h e time o f th is Sukta that it sh o uld h av e been tho ught a t th a t t ime ' to be c oe v al w i th th e begi nni ng o f thi ngs ; th ere is no ca use t o sh o w t h a t th e interv al oft ime th a t w e pres ume bet w een t h e inception o f th e caste - system and t h e

‘ present Sﬁ kta is sh o rte r th an th at w h ich is believ ed to separa te hymns like th is one from th e earlier o nes .

T h e innumera ble sub - sec ts amo ng t h e

‘ fo ur castes a re certainly o f v ery late origin ; t h ey ﬁ nd no sanc tio n in o ur sacred w orks

’ r tr h e e are due to th e fo th ei r ra ison d e e. T s sev eral w av es o f Arya n emigra tio n i nt o

uth rn I nd a to d ffere nc es of o ca So e i , i l l

72 T HE URUS A SU T P H K A .

breath a h==th e air A a ata = , d , j y w as roduc ed p .

Simarly th e moo n w as bo rn o f His

m nd and fro m His e es i , y came th e s un ; fro m His mo nth pro c eeded I ndra and Agni and fro m His brea th w as th e air roduce p d.

XV .

33st W :dismal i ma m

h rom Hi a l i ° N db s s n v e Asit w as . e y ( ) , z ( c ame Anta rilcsham= th e nt ermed ate ) , i i region betw een h eav en and earth ; Sir s hna h=from His h ead D a ns :h ea v en ( ) ; y , Sama va rtata =pro ceeded Padbhydm=from

His feet B hamih z- c ame th e Earth ( ) , ( ) ,

' rétrdt:from His ea r th e S ( ) ,

r T a th =in th s manner did di ec tions . d i ( th e sev era mbs o f ra a a t Alca l a an l li P j p i) , p y = c reate L olcdn th e sev era w o r ds . , ( l) l From His nav el c a me th e a tmo s ph ere R I K XV . 73

fro m His h ead th e sk fro m Hi f t s . e , y ; ( ) e proc eeded th e E arth and fro m His ears m c a e th e sev era l di rec tio ns . I n thi s manner

did His sev era l m s c reat e the s v er l i b . e al

w orlds . . Comment on B ilos I 4 a nd 15; Granted

t h a t th ese assa es a re ﬁ urat v e it need p g g i , s c arc ely be po int ed o ut h ow appro priat ely th e sev e ral limbs a re c h o sen to typi fy th e

v r o u m er o th a i s emb s f e U niv e rse . T he s ubtle band of co nnec tio n be t w een th e mi nd and th e moo n h as bee n rec ognised a mo ng

mo re na t ons th an o ne S m a r th e s un i . i il ly is v ery a ppro pria tely represented as th e eye

r t re ard to th e o nne t o o f th e Lo d. Wi h g c c i n h ere mentio ned betw een t he ear a nd the direc tio ns it sho uld be no ted th at in la ter systems o f Indian phil o so phy th e ear is ' regarded as no th ing more th an dlcds a c irc umsc ribed w ithin th e c av i ty of th at ’ o rgan and th a t s dbda or so und is regarded

' a s th e d s t n u sh n c h aracte r st c o fdkds a i i g i i g i i . ’ R ' 74 T HE P U USHA SUK rA .

T he rest do no t c all fo r any s pecial remark .

D hira hr - T h e all - w se urush a Ya d= a h i P , y

w ho Sa rcdni=bein s suc h as o ds en , g ( g , m

Vichint a =brin in nto e stenc e y g g i xi , N dmdni K ritrd=(and) gi v ing na mes (to th Aste==re1na ins Abhivadan=callin em) , , g

’ th em b t h e r names E ta m—this P-ar us ha m y i , , ,

= ur ush a hfa hdnt mz w h o t ransc ends all P , a att r but es Adit a va rna m:and w h o sh nes i , y ( ) i

k e t h e s un Aha m=l Veda =k no w T a r li , , , but He e sts Pdre=on th e sh o re ( xi ) , ,

= r T a masa h of igno anc e .

E x r p la na to y mea ning.

I t h as been v en t o me t o k now b gi ( y. d rec t n tu t o n h ll - u w i i i i ) t is a w ise P rush a h o , li fte r bringinginto exis tenc e all beings such as men ods a nd th e k e a nd v n th em , g li gi i g XVI 75. Rm .

names o es o n sus ta nin th e un v erse , g ( i g i )

r t u its na me w h o c a n e ver c ea re b , lli g y y , t ransc ends all a ttr butes w h o is res len i , p dent k e the s un a nd w h o es be ond th e li , li y

f r o cea n o igno anc e .

Comment - This and t h e next ri/c are no t to be fo und in th e R igv eda tex t o f th e

‘ T he r r in th e Siik ta . y a e h o w ev e met w i th t ext o f th e Snk t a a s giv e n in th e T a it tiriya

A T he re i r o l h ed ranyak a . y a n a mo e p is s t e th a n the re st o f the miles a nd i n a yl ,

r d d m r r v r t h e mo e e v elo pe et e . Mo eo e y bea r a mo re di rec t relat ion to t h e te ach ing o f th e V edant a as expo unded in t h e Chhan dogy a and o th er Upa nish ads and in t h e

n a ﬁ t r nd a ana nter re t s V eda t S a s . A S y i p th e m agreeably to th e teach ing o f th e

V dant l ll l Fo r th ese reaso ns e ic p l O SO p l y. the t w o ri/cs w ill be c o nsidered by w estern

r r B scho la s as a la te addi tio n . ut it is th e

T a itti riya Text t h at is . in gene ra l use in

So uth ern nd a and bes des th e riks t h em I i i , 76 T HE PUR USHA SUKT A .

' sel v es a re i nteres ti nga nd so fo llo w i ng th e T aittiriya t ext w e h a v e inse rted th ese t w o rik s also .

XVII . mar grtgwgmg' ri I t raw l-Ema gfi grawla :I t hat ﬁ a s qzigs slaw l sw a rmstalemate! II = Ya mz w h o m t td Pra a a ti Pa rastdt , j p ,

ﬁ rst Udd a hdra =made k no w n S a lora h: , j ,

ndra th en made k no w n Pra vidvdn=w ell I ( ) ,

' k no w n Cha ta sra h Pra dis a h all t h e i g, ( bein s li v in in all) th e fo ur direc ti o ns g g , T =Him E a V d = e h k no w s a m , v m i vdn h w o . t u B h ti= o t h=i mo rta l h s, a va bec mes , Amri a m ,

in t his life ; N a - a nyah no o th e r Pa nthd a t h Vid a te=th ere is p , y ,

a :f r tern b ss Aya na y o e al li . P rajapati ﬁ rst made k no w n (the E te rnal t ruth a bo ut) Him t h en I ndra k no w ing t h e (beings li vingin all t h e) fo ur qua rters

ha t ( taught th e t ruth to th e w o rld) . T man V R I K X II . 77

mes t o k no w Him me s w h o c o th us , beco

mmo rta ev en in th s w o r d here i no . i l i l . T s

h r th th t e d t t r o t e pa a l a s o e e nal blis s .

’ Comment on riks 1 6 a nd 1 :

1 h nta ==I n n t nc n Ma d m i e zi o diti n d . . o e ﬁ , T h e o bj ec t o f th e t w o riks is to identify th e c rea to r o f th e w o rld (w h o is t ech nic ally

' k no w n as I s va ra in t h e V eda ntic sys tem and w h o is o ften ca lled Prajapa t i in th e e a rli er li tera ture) w i th th e N irguna B rah

man— th e Abso ute th e O ne w th o ut a l , i ' ’ s ec o nd A c co rd n t o Sank a ra s un ua ﬁ e . i g q li d

' A b o ut sm ev en I s v ara is Ma ad i s o h k a . l i , y p

’ I s v ara h as o n a h eno me na ex stence ly p l i . He

do es no t exist in th e rea sens e o f th e term l . He c an be said t o exist only in t h a t se nse

n h h e v e un v e rse is sa d t o e i w ic th i s ibl i i xis t .

I n Pdr a m rt ha re a t N ir una B ra h ma n d hi li y , g alo ne exists ; and t o expla in th e c rea tio n o f t h e univ erse w h ic h h as o nly a p henomena l o r Vydz' a hdri/ca existence a ph enome nally

’ ' e xis r h t in T h e diﬂ r ~ tingI s v ara is b o ug . e T HE PURUS A U T H S K A . e nc e betw een a bsolute and phenomena l e st enc e ma be th us br eﬂ t h o u h xi y i y , g

' u r A m n h e nade atel ust a ted. a w h en i q y , ill , is h no t sed unde r o es man e e r e nc es yp i , g y xp i h e sees fo r ns tanc e d ur n h is h no t sed , i , i g yp i c o nd t on a rand a ac e So lo n as th e i i g p l . g h no t c c o nd t o n re ma ns th e ma n re ards yp i i i i , g h is e e r e nc e as enu ne to h im fo r the xp i g i ; ,

t me be n t h e ra nd a a c e rea ex s ts . i i g, g p l lly i I t is o nly w h en h e gets o ut o f this c o nditio n t h at h e c o mes t o see t h a t t h e pa lac e w as o nly an ill uso ry a ppea ra nc e c o nj ured up i nto a t e mpo ra ry exis te nc e by t h e mayi !

o r n N o w t o a p w e o f th e hy p o t ise r . pply

T h e Su re me B e n is t he t his a nalo gy . p i g

r n r All e n s in t h e g a d hypno tise . b i g uni v e rse a re under th e i nﬂue nc e o f His

h n t h en o ne c o mes t o know di y p o ism. W r ectly th at all this ph e no menal uni v e rse h as been proj ec ted i nto exis tence by His mayic

ow e r t h e i us o n v a n sh es a nd o ne sees p , ll i i t h at a ll t h e w hi e the usio n asted th e re l ill l ,

80 T H E PURUSHA SU TA K .

' w a ter (pro v ided th e larger sh eet o fw at er is nea r enough ) a nd th e air i n th e pot beco mes

ne tr c a m x u i x i bly i ed p w ith th e atmosph ere . O nly V edantic ph iloso ph y does nO t pro fess t o e la n h ow th is h uo tismbe a n o r w h en xp i y g , ﬂ p o r h ow so many be ings c ame to be under

ts s e I t is e no u h ft o k now t hat thi i p ll . g s h ypno tism now exis ts ; a nd th e o nly t h ing o ne c a n do under th e c i rc umstanc es is t o see h ow o ne c an e t cut of its nﬂuenc e g i , and naturally t h e o nly w ay o f ge t ting o ut o f it is to know th at it is no thi ng but

' ’ h no t sm th a t th e h no t s t a o ne rea yp i , yp i l lly exists a nd c auses all th is Wo nderful appear

S ana t h erefo re e a ns the w ord anc e . ﬁy xpl i mahdutam th us survuguua iradhika m=tra ns ~ nditioned c ndin all a ttributes i . e. unco e g , ,

a bsolute.

2 k e th e . li

" un T h e Ab o t e is not to be re a rded s . s lu g as po ssessings pl endour but as srapmkti sa

l I f He e r a rde as h av n r ip a . b eg d i g R I K V X II . 8 1

Splendo ur it w ill bec o me a n a t t ribut e o f His and this w ill co nﬂic t w ith th e prev io us s ta t ement t h a t He trans en c ds all at t ribut es . Hence t h e expressio n sh o uld be t a k en to mean th a t He s i h t th e L i h t o f ch t i L g , g i (M ) ; He is essent a S rit ua t i lly pi li y . 3 T . m t t r r a a a s u Pd e. T a ma s is Maya o i gno rance . He is no t under t h e inﬂuenc e o f M t i aya. I s w e th a t are under t h e

h o t c o f u r m ypn i spell His Maya. T h e S p e e B eing sh o uld t h e refo re be dist inguish ed

' ’ fro m I s v ara w h o is h imself Mdyds a ba litu and w h o se ph e no me nal exis te nc e is po s tul at ed t o ex pla in all th e rest o f t h e

n n ph e ome no .

He a v e all th n s a na me a nd a 4 . g i g sh a pe and it is He th a t re mai ns c a lli ngt h em

th e r na mes T w o thin s a re st a ted h r e e . by i . g

i t h e so urc e o f all c rea ted th n H s . First . e i gs

Secondl He it is th a t o e th a bo ut c allinn ' y, g

h t is i He t h n s b th e r names . a t is i g y i T , alo ne th a t is engaged in t h e sev eral pursuits 6 8 2 T HE PUR USHA SUKTA .

h s c o nt ra r t o o ur o f Samsara . T is i y

n r I t is men a nd t he o rdi a y experie nc e. s ev eral c rea tures th a t w e ﬁ nd e ngaged in

Mo reo v r th e v ario us a c tiv i ties o f life . e th e se c o nd sta te ment c o nﬂic ts w i th th e

ﬁ rs t w hich s s t h a t it is He th a t h as , ay c rea ted a ll bei ngs W ho m w e ﬁ nd b usy i n t h e s ev era w a k s o f fe Ho w t h en is t h s l l li . i inco nsis te nc y to be explained ! T h e Chhandogyo pa nish a d th us e xpla i ns

t he ma tte r VI Ch a te r Sec t o ns a nd . ( p , i II III)

A t ﬁ rst h s a o ne w a s B e n O ne o n T i l i g, ly w th o ut a sec o n I t w ed t h us :I w i l i d. ill l

’ mu t and be bo rn I t c re at ed T e as l iply . j (Fire ); t h e n w a te r (W ) c a me i nto being; and th en ea rth Hav i ngt h us bro ugh t into e xistenc e t he se ve ra l elements (air a nd e t her be n nc uded b m c a t o n th a t e t i g i l y i pli i ) , D i y ‘ w illed th us :fi fi fimfiflfifl m s

c E nte r n th ese t h ree deva tds eart h w ate r i g ( , V 8 3 R I K X II . a nd ﬁ re ) in t h e fo rms o f Ji v a I s hall he ! n n manifes t i n v a rio us fo rms a d a mes . Th us w e se e th a t t h e ph e no me nal u ni ve rse is no t a distinct entity bro ugh t i nto e ste nc e b t h e W o f a Su reme B e n xi y ill p i g,

w o re m n t n t fro m ll h e no meno n h ai s dis i c a p . B ut He it is th a t h as bec o me ma nifes t as

v r f rm a nd na mes I t i i h s e e al o s . s n t is s e nse alo ne t hat He c a n be sa id to n h u h av e c reat ed all th i gs . T s th e indiv idua l so uls t h a t a re seen to ssed a bo ut in th e sea o f Sa msara are no t e nti tie s disti nc t fro m Him but th ey a re e v e n He o nly t h ey no w a ppea r c o ndi tio ned and c i rc umsc ribed by “e e y . O ne difﬁ c ulty nat ura lly prese nts it self

I t a b t h s t t h ere . m y e u s a ed a nd explai ned ’ ’ in th e w o rds o f S ank a ra in his c o mme nt

o n t his passage . I t may be said th a t it w o uld no t a ppear c o nsistent fo r a di v ine

b D r Ra end ra L al ra B bl i th e a. re ndere d y . j nit ( i o c di a I n c ) . 84 T H E PUR USHA SUKTA .

o mnisc ie nt Deity int ellige ntly to w ish t o

e nte r a c rea ted bo d th e rec e ta c e o f y , p l innumerable e v ils a nd u nde rgo t he frui ts

h ereo f N o r is it c ons s tent th a t be n t . i , i g

i nde endent H e s ho u d c ease to be so b p , l y

r n t I n a malga ma t io n w i th a subo di a e . reply I admi t t h a t i t w o uld no t be c o n sis tent if t h a t Dei t y w ere to ent er a bo dy a nd unde r o th e s ufferi n s i ndiv idually g g , ut w i th o ut any t ra nsfo rma tio n . B s uc h is

no h e ase H w o B ec a use th e w o rds t t c . o s

i n th e text a re I n th e fo rm o f Ji v a Ji v a is but th e reﬂec tion of th e Supreme Deity I t is pro duc ed by its rela t io n to i ntelligenc e

B uddh a nd o th er subt e e eme nts k e th e ( i) l l , li image o f th e sun in w a ter o r o f a man in a

o k n a T h r l B o ss . e e a t o n to uddh o f l i ggl i i , t h at Dei ty o f i nsc rut a ble and endl ess pow er a nd th e reﬂec tio n of His i nt elligenc e h a v e fo r th ei r inst rumental c ause th e igno ra nc e o f His t rue na ture and from th em ro ceed , p

th e feel n s o f am h a am sufferin i g I ppy , I g, R I K V 85 X II .

’ I a m igno ra nt &c ente ri ng i nto mundane

n t h e form o f a refec t o n t h at o bj ec ts i l i , D eity in His ow n self is no t i nv o l v ed in any

r ure o r a n A h uma n c o rpo eal pleas p i . beingo r th e sun ent ering a mirro r o r w ate r in th e form o f a reﬂec tio n c anno t himself

rf a c quire th e de fec ts o f th e reﬂec ti ngsu ac e . ! So is t h e case w ith th e Dei ty . Fo r a de tailed el uc ida t io n o f t his v ie w w e may refer o ur reade rs to th e t hi rtee nth Adhik arana o f th e 3rd Pada of th e Sec o nd

Adh a a o f th e V e danta Sut ras w here y y ,

' Sa nk ara exami nes th e se v eral posnio ns in

de l tai .

5 1) 1t(itd D htit o r th e o r nal . d igi progeni to r o f th e h uman rac e and I ndra a re s tat ed in th e Upa nish ads to h av e been th e

ﬁ rst ro mu a to rs o f t h e V edant c t ruth s p lg i .

V d fo n t n — — e r s a c e Chh ando a VI I l 5 1 . i i gy , 6 . T hese t w o r ks t h o u h no t fo und in i , g th e R igv eda yet o c c ur in ano th e r Sa mhitci

- — ( Vﬁjasaneya Samh itit 31 8) in a sligh t ly 86 T HE PURUSHA SUKTA .

T h t w o r k s in th e a tt . diffe rent fo rm. e i T i A ranya k a v ersio n c a nno t th erefo re be set do w n as th e at est ro d uc t o f Ved c a c t v t l p i i i y , t h o ugh a rela tiv e posterio rity may be assigned to th em a mo ng th e produc ts o f

‘ w h at w este rn sc h o la rs c all th e Chh andas

’ ri e n ted th a t th e ri a s pe o d . I t may b o k gi v en in t he Vajasaneya - Samh ita is also

’ ’ re peat ed i n th e S vet as v a tara Upanish ad (I I I

Chap . V X III . fi d w flw fi w fi sfilfimmw lei l

D evdh=T h e w o rship

ed Ya na m th e sac r ﬁ c e name o rd p , j i ( ly, L = Prajapa ti) Yajnena by th e sacriﬁ c e (o f

o tem at o n Asa n th us came C n pl i ) ( ) ,

i z h e ﬁ rst a nd essent a T uni Prutha mc ni t i l ,

and w e k now n D harmdni=law s b ( ) ll , ( y w hic h t h e uni v e rse is go v e rned) ; ill uhimci na b - t ho se grea t souls (th at w o rsh ip Prajapat i)

T HE PUR USHA SUKTA .

“ th S r V i r n l a n N e ac iﬁ ce . dya a ya exp i s dlcum — M W W no th ing but union w it h th o rd e L .

HERE E N D S PAR T I . PA R T I I .

UTTARA PUR USH ASUKT A. R I K . I . was :Hutu:Elam fi nfifiw:enafiarfil I aw ard mew

h s un v e rsa ma t te r k no w n a s Virdt T i i l ,

Sumblntta h=s ran Adbh a h=tro m t he p g, y

w a ters Chu z and R asdtz fro m th e w a e r , , t y

e n e Pr ithi v ui =blt um dh=o f t h e e rt h sse c a . , y y

T he res d n de it of th e un v e rse k now n p i i g y i , a s Virat urush a Adhi=w ith all h is p , ex

' c ellenc e Sa ma vartttta =s ra n Vis va lca r + , p g, = ma nuh from th e Univ e rsal Creato r ; T vashtti

- h s n v ersa Crea to r Vida dha t=brin in T i U i l , g g

nto e stenc e R 12 a m=th e fo rm T us a i xi , p , y

of th e V irit t urush a E ti=busie H m f s se . p , i l ’ ' ' ‘ R 90 T HE UI I ARA PU USHA SUKTA .

— T a tsa r ra m All th s Purushat s uz resided i , y p ov er b V irat urush a A dna m= th us y p , j ( s read o n all s des A rez a t th e be nn n p ) i , g gi i g

o f rea t n ( c io ) . This univ ersa l ma tt e r k no w n as Virdt sprangfro m the w ate rs and fro m t h e w ate ry

o f t e rt T h e e t res d n essenc e h ea h . D i y p i i g o v er t h e un v erse H ms e f k now n as V rat i , i l i

urush a s ra n w th all his exce ence from p , p g i ll th e Univ e rsal Creato r h s n ersa C rea to r . T i U i v l bro ugh t into exist enc e t h e o utw ard fo rm of

V irﬁt urush a w h ch co ns sts in th e v s b e p , i i i i l

r univ e se abo ut us . Th us did all this presided o ve r by Virat purush a spread o n ll a sides a t th e begin ni ngo f c rea tio n .

1 h A nu e om nt . s vdlca is th ue C me . T i seq l o f th e urush a - Sﬁ k ta ro er a nd is c a ed P p p , ll I An i nd r ed to Uttara drdyuna uz dlca, a is asc ib the same R ish i N arayana .

dbh r r t 2 A & . h ik a ee b o . as c s a y T i , g ly t h t each n o f th e fo rme r a rt os tu ates e i g p , p l

e sten e of tw o n th e xi c Di v ine B ei gs . T he 91 R I K I .

’ ﬁ rst is c alled Vis vu/ca rma n o r T ra s/t tri th e Prime So urc e o f a ll t hings c rea ted

rom th s B e n kno w n as B rahma n in F i i g,

Vedant c h oso h s ran a sec o nd i p il p y , p g — B eingcalled Vi ratpurush a th e presidi ng

e t o f the v s b e un verse Jus t a s th e D i y i i l i . h uman body co rres po nds to th e indi v idual

so u w hic h res des in it so t h e w h o e l i , l univ e rse is regarded as t he body o f th e

' Virat uru h a h i n w n as p s . T is bo dy s k o

V V r t n rik t o h av e i rat . i a is said i this

s run dblt a/t fro m w t r B e r is a e . w at p ga y , ( y pro ba bly meant w h at is k no w n as nebular

l r f h e ﬂ matter) . Al w ate c ame o ut o t uid part of th e nebula and all earthly mat t e r I t c ame o ut o f th e thic k e r part o f nebula . appe a rs th us t h at t h e th eo ry o f c reat io n as gi ve n h ere is a s uc c i nc t s ta tement o f th e

th eor o f e v o ut o n o ne o f th e ro udest y l i , p

r i a c hiev ements o f mo dern sc ience . O ignal nebula r matt er gradually c o o led a nd th ick

ened a nd earth and w ater a re but th e ’ ‘ 92 T H E UT I AR A P UR USHA SUKTA .

r s o f c o ndensa t ion pro d uc ts o f v a rio us deg ee . So says also Saya na in his c o mme nt o n th is passage .

‘

d- v 0 Hei smfigaisgs ite in ent 51311 d — ' asse ssi r( 3 mg gfi fi fim E ager: «a s se t to:await!! can:m alaise EFfl

W e may t ruly t ra nsla te t he passage t h us Fro m ja la th a t w as spread o n a ll sides s ra n th s univ e rsa o be ike c re a m fro m p g i l gl , l t he midst o f milk . N o t si mply fro m th e liquid but a lso fro m Pdrthiva essenc e (the esse nc e o f matte r) ; th e th ic ke r part o f th e sc um bec a me so lid ma tte r a nd t he liq uid

rt o f t h r pa s h e sc um bec a me t e w a te s . So “ sa s t he V eda T he th c k e r is th e so d y , i li ! e a rth and t h e u a r t t liq id p t is he w a e rs . T he rik i tself brieﬂy h i nts a t the e vol a

t o n t heo r a nd Sa a na v n s he did in i y y , li i ga D I R I K II AN I I . 93

A C uld h rd 4 h c ent ur . c o a be th e 1 t y , ly suspec ted o f reading nineteenth century

t h ar a s sc ienc e i n o t is h o y p s age . Such a n instinctiv e grasp of sc ientiﬁ c truth s in t imes almo st pre - h isto ric is perh aps th e bes t c omment o n th e inspired c h arac te r o f th e

V edas .

R I K . . II

' - aftJags gin ssFé l a fi afifii ads :sitar!“ ail! limi t s s‘e data

Thi s Rik h as already been explained in th e r t rt Fi s Pa .

RI K III . 94 T HE UT T AR A PURUSHA SUKT A

Pru d a tift z T h e ord o f be n s Anta lt j p L i g ,

Cha rati z mo v es th ro u h Ga rb/t e x t g , h uni ve rse = A d amci na h th o u h b rt h e ss V d atez He j y g i l , ii y is bo rn B uhudhci z in se e ra fo r , v l ms D hirdft

th e w se Pa r ti na nti=w ell k no w T as x i , ij , s/a = His ; Yonim rea 1 esse nc e w hic h is th e so u rce

c rea t o n h ese w se men Ved/t : o f i T i , asa h

bec o min t he o rds o f c rea t o n I c/w hha nti ( g) L i ,

— - W sh fo r a nd o bta n Pudumz th e exa ted i ( i ) , ( l ) stat e JI a ric/aindm=o f Ma r ch A tr a nd , i i ( i o th e r P raj apatis) .

he o rd o f be n s e rv ades all t h n T L i g p i gs . T h o ugh no t subj ec t t o bi rt h He is yet bo rn

" T w w w i n se v e ral fo rms . he ise ell k no His real essenc e a nd k no w i ng it w is h fo r a nd o bt ai n t he exa lted s ta te o f Maric hi a nd t he o th e r Prajit pa tis a nd bec o me th e lo rds o f c rea tio n . = . n ti i Comment. 1 Anto C/t ura I t s He t h a t pe rv ades a nd s ust a ins t h e uni ve rse a nd

« di rec ts all c rea t ures in th e ir se v e ra l a c tiv ities and pursuit s . He is jth e Ania /yd

96 T HE T T R R T U A A PU USHA SUK A .

- Pr a a a-tis h is m nd bo r n so ns w h o c o m y p , i ,

r ple t ed th e w o rk o f c ea tio n .

A c c o rd n to ano th e r ac c o unt Ma r c h i g , i i ’ w a s th e so n o f B rah ma his so n w as K a s

a a fro m w h o m s ra n Vi t r y p p g r us m . F o m

V iv asv a t w as bo rn Manu w h o w as t h e

ro - c rea to r o f all h um n n p a bei gs .

T h e R ik th us means t h a t t h o se w h o k no w th e real na ture o f th e Supreme Lo rd bec o me immo rt al lo rds of c rea t io n a nd a tt a in th a t

b ssfu s ta te o f e s te nc e w h c h is e n o ed li l xi , i j y

r s b y Marich i and th e o th e Praj apa ti .

’ ’ B ra h mas ri Srini v as a Sas t ri giv es an

al te rna ti v e i nt e rpre ta tio n o f M a r ichindm.

— t f r s o r l l l ct r ichindm Pada m th e pa h o ay w h at is c alled in la ter ph iI O SO ph v as

' a rchirtidt mdrga m - th e pa th th a t th rough th e s un and th e moo n leads o n to e t ernal

bliss .

w m l wfi fi flgw éflr l ’ véii w th a w s :wfil sam wsml R I K7I V . 97

Ya /t=w h o D evebh uh z o , y n ac c o unt o f t h e

ev as Atu a tiz sh ines e v er D , p y w he re ; Yul:

w h o P th e r est D r ~ , p i , e dmtm

‘ o z = f th e ev as Ya h w h o Ja, tult w a s bo rn D ; , , ~ Pnrvah=antecedent D et eblt a it =t o l , y al t h e

evas N amuh=salutat io n T a sma i r to t h t D ; , a ,

R uclui a =res lendent B rti/t mrt e z Su r y p , y p e me r Lo d . Salutation to th at resplendent Supreme Lo rd w ho sh ines e v eryw h ere o n ac c o unt

o f th e D e v as w ho bec ame th e r est f , p i o th e

ev as a nd w ho w as bo rn be fo re th e evas D , D .

Comm t 1 D t b/t o /t At en . e e o uti ( ) y p . Vi “ d ran a th us e a ns it v a y xpl i . 23TH! mm

71 0 w h ﬁ 11 i s th e «was 33 1631 1 new r aﬁ . Lord th a t enters i nto t h e hea rt o f e v e 1 y Dev a and shines there as th e s pi ri t ual ligh t

I t i s th s vine es sence s h n n 1 11 w ithin . i Di i i g

t th em more than in o th er be n s tha . h a s i g , ex d th em to t h e rank o f o ds alte g .

2 D vtt dm Pn h ta lt s e n ro i . B r h a a t ( ) i p i ,

c co rd n to Vid r I t is t e Su re e a i g ya anya . h p m 9 K ’I ‘A 8 T HE UT T ARA PURUSHA SU .

Lord t h a t h as assumed th e form o f B rih as

at th e r est o f th e evas and is u d n p i , p i D , g i i g

th em by his w ise counsels . (3) D evebhyuh Pdrva la=T he Lord befo re al1 c reatio n bec ame manifest as Himnyagarbha (th e golden egg) and fro m

Hi r o r h e m p o ceeded all c rea tion . C mpa e t “ ! V edic passage m il:maﬁa wit

(4) B rdhmaye. Vidyaranya int erprets it in t w o 1 ' P 6 w ays . ( ) um rahmas varzipdya

w h o in His rea essence is th e Su reme , l , p

= d 2 -z Lo r ( ) B ra hma nd Vedena Pra tipddydyu w hose nat ure is set f rt o h in th e B rit/ame nd . o r th V e eda .

V .

A rez l n t h g e beginning o f th e c rea tio n

a fte r t he ra ln a Juna c n = ( p y ) , y tal t w hile br n n o ut R u = i gi g , chtt m th e intellec tual

h t B rit/i = g , ma m o f th e Su reme L o rd li p , 99 Rm V .

D eed/t z- th e e vas Abruvft n = th us address D , ( ) ed T ul= t B rethm na lt z T h e B rahma n Ya k , i ; a ,

=w h o Vid dt k no w s T voi hee E nam , y , T ,

' t u D h= A un =a re h s evd th e ev as . e w e s , D (i . ) , ,

’ T a V e - und r h i co ntrol as e s . sya, I n th e commenceme nt of creatio n after th e ral a a the ev as w h e v n o ut fo r p y , D , il gi i g . the beneﬁ t o fthe w o rld th e t rue nature of th e intellect ual essence o f th e Supreme Lord th us addressed it :O h h ou essenc e o f the , T

ord h e w h o k no w s T h rea nat ure as L , y l ( desc r bed i n th e a bo ve r ks unde r his i i ), c n o trol do w e Dev as c o me .

mm nt T he t rue now ed e f t Co e . k l g o h e nature o f th e Supreme Lord is believ ed t o h a ve been communicated to mankind by th e ev as w h o as rema rk ed in t he D ,

reced n a es w ere nstrumenta in th e p i g p g , i l co mpletion o f c reatio n bytheir c o nte mpla h tio n. W at th e Dev as mea n by t he ir address is that he w h o comes to k no w t he real nat ure o f th e Lord beco mes o ne w i t h ' ‘ 10 0 T HE UI T AR A PURUSHA SUKT A .

Him and t hus beco mes the - Antarg/dmin of

l Vid ara a a l the gods a nd rules the m. y ny

i e th e q uo tes fro m t he Vajasaneyins ( . . w hite Yajur V eda ) in s uppo rt o f th is s ta te me nt .

W W W e w s fi m l m fi a w w ifi u

He w h o k now s h imself to be ide ntic al w i t h B rah man bec o mes all thi ngs himse lf a n r h v r d o ve him t e De as h a ve no po w e .

VI (Yajus) .

swim w t l was! w e! I

rd! Hr i/t ha z Hri a nd L a ks /t misc/tu O h Lo C ,

hm T e=are T h Putn au=t w o La ks i , y, y ’ tr z da and n h Pdrs ve w i v es ; Alw rd e y ig t , = e T h s des . N akehutrdni T he s ta rs (a r y) i ,

‘ ’ ’ ’ = A vinau= th e tw o A T h fo rm. s s I t vq utm a re y

z ns V cittam re T h o ened mo uth . O h v i , y m y) p VI Yam Rm . ( s ) 10 1

o r d o f s uc h o r ! Ma ntishdna = ra nt us L gl y g ,

z i . r res . e no l [slamm o u desi ( k w edge o f Self) .

Amumz a ll th s w ea t h th at w e see i ( l ) , l = i l unisltdna gra nt us Surva m Manislutm

t us all gran . O h Lo rd ! B ri a nd Laks hmi s 1 e T hy tw o w ives day a nd night a re T hy sides ; t he sta rs are T hy bbdyand th e As v ins are T hy mo th Grant us k n e u . ( ow l dge o f Self) w h c h w e des re w ea th and all o ther i i , l good things .

Comment. Vidyaranya tak es Hri to mea n L uiicibkb mdnini D era d the residi n God t , p g dess of

' ' sh ame a nd L akshmi to mea n Ais varycibhi “ r = utuini D evatd t he presiding Goddess o f t id Pro a he ea i . w ea th . b b s t H r l ly his . i o r T ; t h s urest r erv ajjﬁ. is e p es er o f v i rt ue ; it is this feeli ng t ha t kee ps us fro m do ing

r fu a n th n mea n o s n . Henc e Hri i y i g i l , s used he re to de no te mi (Dharma) a nd L a k shmi S Artha D ha rma and A rt ha t he , ui ( ); , 1 2 T HE R Y a s HA 0 UTTA A u n SUKTA .

ﬁ rs t tw o urushdrthas be n h e re re a rded p , i g g

ﬁ r v e r gu a ti ly as the w i ves o f th e Lo d . ’ 2 n i h n m f t o . As vi uu s t e a e o w di vine bei ngs w h o a re said to appea r in t h e sky before the da w n in a go lde n c arriage

h o r e a r draw n by ses . Th y e belie ved to bring t reas ures to men and a v ert misfo r

c ne t une and si k ss . Th ey a re mentio ned h ere

as erh a s re resent n K o r p p p i g ama, (w ldly

e n o ment w h ch is the th rd urushdrthu j y ), i i p . T o regard th e stars as His body and day and nigh t as His tw o sides is a sublime

conce t on o f th e Su reme D e t w hose p i p i y, sublimity ev en familiarity h as no t been

b e ent r to a l i ely eﬁace . I shtam T ho ugh th e w ord means w h at

is des red in e ne ra Vid ara u a h e re i g l , y y — t a kes it t o refe r to a pa rtic ular o ne th e k no w ledge o f Self w hic h le ads to t he a ttai nment of the fo urt h purus hdrtha o r

ﬁ nal bliss .

l s .