The Purusha Suktam is one of the most profound hymns in the Vedic literature, found in the Rigveda (10.90), Shukla Yajurveda, and Atharva Veda. This hymn is dedicated to the cosmic being, Purusha, and it describes the creation of the universe through his sacrifice. Let’s delve into its sources, the complete text in Sanskrit with its meaning, and the various commentators who have explored its depths.
Sources of Purusha Suktam
The Purusha Suktam is primarily found in:
- Rigveda (Mandala 10, Sukta 90)
- Shukla Yajurveda (Samhita 30.1-16)
- Atharva Veda (Samhita 19.6)
These texts are central to Vedic literature and provide a comprehensive view of the hymn’s significance in the Vedic tradition.
The Purusha Suktam in Sanskrit with Meaning
Here is the complete Purusha Suktam in Sanskrit along with its English translation:
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥१॥
Sahasra-ṣīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |
Sa bhūmiṃ viśvato vṛtvātyatiṣṭhaddaśāṅgulam ||1||
The Purusha (Universal Being) has a thousand heads, a thousand eyes, and a thousand feet. He envelops the world from all sides and extends beyond in the ten directions.
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥
Puruṣa evedaṃ sarvaṃ yadbhūtaṃ yacca bhavyam |
Utāmṛtatvasyeśāno yadannenātirōhati ||2||
The Purusha is indeed all this (creation) in essence; that which existed in the past, and that which will exist in the future. Everything is woven by the immortal essence of the great lord (Purusha).
एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥
Etāvānasya mahimāto jyāyāṃśca pūruṣaḥ |
Pādo'sya viśvā bhūtāni tripādasyāmṛtaṃ divi ||3||
The Purusha is greater than all the greatness which can be expressed by words. His one part has become all these (visible) worlds, and his three parts rest in the immortal world of transcendence.
त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः ।
ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥
Tripādūrdhva udaitpuruṣaḥ pādo'syehābhavatpunaḥ |
Tato viṣvaṅ vyakrāmatsaśanānaśane abhi ||4||
The three parts of the Purusha are high above (in the transcendental realm), and his one part becomes the creation again and again. There, in the creation, he pervades all the living and non-living beings.
तस्माद्विराळजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥
Tasmādvirāḷajāyata virājo adhi pūruṣaḥ |
Sa jāto atyaricyata paścādbhūmimatho puraḥ ||5||
From the Purusha was born the Virat; from the presence of the shining Purusha, the Virat came into being. He created the earth, manifesting her from his own being.
यत्पुरुषेण हविषा देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥
Yatpuruṣeṇa haviṣā devā yajñamatanvata |
Vasanto asyāsīdājyaṃ grīṣma idhmaḥ śaraddhaviḥ ||6||
With the Purusha as the sacrificial fire, the deva (shining one) continued the yagna (sacrifice of creation). Spring was the clarified butter, summer was the fuel, and autumn was the havis (sacrificial offering).
तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः ।
तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥
Taṃ yajñaṃ barhiṣi praukṣanpuruṣaṃ jātamagrataḥ |
Tena devā ayajanta sādhya ṛṣayaśca ye ||7||
The first divine men were created as the holy water sprinkled with the kusa grass in that yagna. The first divine men were the sadhya devas and the rishis, created by the deva who performed the yagna.
तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।
पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥
Tasmādyajñātsarvahutaḥ sambhṛtaṃ pṛṣadājyam |
Paśūntāṃścakre vāyavyānāraṇyān grāmyāśca ye ||8||
From the complete offering of his yagna was obtained ghee mixed with coagulated milk, which are the created animals, both of air and of forests and villages.
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे ।
छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥९॥
Tasmādyajñātsarvahuta ṛcaḥ sāmāni jajñire |
Chandāṃsi jajñire tasmādyajustasmādajāyata ||9||
From the complete offering of his yagna was born the Rig Veda and Sama Veda, the chandas (Vedic meters) were born from him, and the Yajur Veda was born from him.
तस्मादश्वा अजायन्त ये के चोभयादतः ।
गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥१०॥
Tasmādaśvā ajāyanta ye ke cobhayādataḥ |
Gāvoḥ ha jajñire tasmāt tasmājjātā ajāvayaḥ ||10||
From him were born the horses, and all those animals who have teeth in both jaws. From him were born the cows, and from him were born all types of goats.
यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥
Yatpuruṣaṃ vyadadhuḥ katidhā vyakalpayan |
Mukhaṃ kimasya kau bāhū kā ūrū pādā ucyete ||11||
What did the Purusha hold within him? How many parts were assigned in his huge form? What was his mouth? What were his arms? What were his thighs? And what were his feet?
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
Brāhmaṇo'sya mukhamāsīd bāhū rājanyaḥ kṛtaḥ |
Ūrū tadasya yadvaiśyaḥ padbhyāṃ śūdro ajāyata ||12||
The Brahmanas were his mouth, the Kshatriyas became his arms, the Vaishyas were his thighs, and the Shudras were assigned to his feet.
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥
Candramā manaso jātaścakṣoḥ sūryo ajāyata |
Mukhaādindraśca-agnisca prāṇādvāyurajāyata ||13||
The moon was born from his mind and the sun was born from his eyes. Indra and Agni (fire) were born from his mouth, and Vayu (wind) was born from his breath.
नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।
पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥
Nābhyā āsīdantarikṣaṃ śīrṣṇo dyauḥ samavartata |
Padbhyāṃ bhūmirdiśaḥ śrotrāttathā lokāṃ akalpayan ||14||
His navel became the antariksha (the intermediate space between heaven and earth), his head sustained the heaven, from his feet the earth was sustained, and from his ears the directions were sustained;
सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः ।
देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥१५॥
Saptāsya āsan paridhayas-triḥ sapta samidhah kṛtāḥ |
Devā yad-yajñaṃ tanvānā abadhnan-puruṣaṃ paśum ||15||
By making seven enclosures with three times seven sacrificial firewood, the deva (the shining one referring to Virat) in that yagna (sacrifice of creation), bound the infinite expanse of the Purusha as (apparently) finite living beings (pashu).
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥१६॥
Yajñena yajñam-ayajanta devās-tāni dharmāṇi prathamāny-āsan |
Te ha nākaṃ mahimānaḥ sacanta yatra pūrve sādhyaḥ santi devāḥ ||16||
The devas performed the external yagna by meditating on the real yagna (i.e., contemplating on the Purusha who is shining behind everything); and thus they first obtained the dharma (based on the oneness of the Purusha), by meditating on the greatness of the chidakasha (blissful spiritual sky behind everyone, which is the essence of the Purusha), during those earlier times, the spiritual aspirants became the shining one themselves.Commentaries on the Purusha Suktam
The Purusha Suktam has been extensively commented upon by various scholars, each bringing their unique perspectives and interpretations. Here are some notable commentators:
- Śaunaka: One of the earliest commentators, Śaunaka’s work provides a foundational understanding of the hymn’s philosophical and literary aspects.
- Sāyaṇa: A 14th-century scholar, Sāyaṇa’s commentaries are highly regarded for their comprehensive analysis and clarity. His interpretations are widely studied and respected.
- Bhatta Bhaskara: Known for his detailed and scholarly commentaries on various Vedic texts, including the Purusha Suktam
- Maheedhara: Another respected commentator who has contributed significantly to the understanding of Vedic hymns.
- Uvata: His commentaries are well-regarded for their clarity and depth, providing valuable insights into the Vedic scriptures.
- Ranga Ramanuja Muni: Also known as Periya Jeeyar or Nanjeeyar in the Sri Vaishnava tradition, he has written extensively on the Purusha Suktam, emphasizing its spiritual and philosophical aspects.
- Ramanuja: The famous philosopher incorporated the Purusha Suktam into his Vishishtadvaita Vedanta, highlighting the relationship between the individual soul and the supreme being.
- Modern Commentaries: Contemporary scholars continue to explore the Purusha Suktam, providing new perspectives and interpretations. These include works by academics and spiritual leaders who analyze the hymn’s relevance in modern times.
Conclusion
The Purusha Suktam is a cornerstone of Vedic literature, offering profound insights into the nature of the universe and the divine. Its rich symbolism and philosophical depth have inspired countless interpretations and commentaries, making it a timeless hymn that continues to resonate with spiritual seekers and scholars alike.