PURUSHASOOKTAM- HYMN OF PRAISE ON SUPREME

PURUSHASOOKTAM- HYMN OF PRAISE ON SUPREME

(Discourse given in Sri Ganesha Temple by N. R. Srinivasan, Nashville, TN, USA posted in November 2018)

The Rishis of yore recognized the divine vision of the oneness of the world-of-plurality and a “Hymn of Praise” to the Mighty Spirit Divine was raised by someone amongst them. This is “Purusha-sookta”, the famous hymn in our Vedas. Every Vedic mantra has a Rishi as the author, a Chandas or meter and a Devata, the deity to whom it is addressed. This pattern is also found in our Aagamas and Tantras. Each of the Chandas or meter is believed to be presided over by a deity like Agni, by whose grace only the metrical composition is possible, and hence the importance given to Chandas in the mantras.

Purushasookta as it is chanted to-day is based on the composition from Taittareeya Aaranyakam-Taittareeya Prasna. Sometimes mantras from “Vishnusookta” another well known hymn, a part of the Rigveda Samhita are clubbed together by tradition. The first sixteen mantras are in “Trishtub”meter and the rest in “Anushtub” meter.  The first 18 mantras are designated as Poorvanarayana and the rest as Uttaranarayana. The mantras of Uttaranarayana and Vishnusookta do not seem to have any coherence with first 16 mantras of the Rigveda Samhita, though by tradition clubbed together. The name of the original Rishi of this mantra is not known,  but indications show that the Rishi of this mantra is Narayana, probably an assumed pen name.

Purushsookta texts are found in Rigveda Samhita (10.7.90.1-16), Taittareeya Aaranyaka (3.12, 13), Vaajasaneeya Samhita (31.1-6), Samaveda Samhita (6.4), Atharvaveda Samhita (19.6), Sat-pata Brahmana, Taittareeya Brahmana, Bhagavata (2.5.35 to 2.6.1-29), Mahabharata (Moksha-dharma Parva 351 and 352) and Mudgilopanishad. It is also one of the most commonly used vedic hymns in almost all religious ceremonies. It is chanted in the worship of deity at homes and in temples, daily recitation of religious scriptures, Vedic rites establishing the sacred fire or even in the cremation ceremonies. A couple desirous of begetting a worthy son is advised to perform worship and homa with the first 16 mantras. During Shoedasa-Upachaara Pooja to Lord Vishnu and his incarnations, Purushasookta is chanted.

The Supreme identifying with the total causal body, is the Lord  of the Universe, Easvara; when he expresses as the total sublime body, He is identified as the “Creator of the Universe”—Hiranyagarbha; and when He projects forth through the Total Gross Body He comes to play as the Universe (Viraat). Cosmic form of the Lord (Viraat) is here Purusha.  Sookta means that which is well said, “a true description” . Purushasookta is a hymn that gives the true description of the Purusha, the Primeval Being or God, the Creator. The Universe produced from the one undivided Atman by the on-rolling process of manifestation thus is a unified system, of a mighty organism in which the inmost nucleus, the pervading spirit of Self is the one abiding Being, the one Supreme person, “Purusha” in the twin aspect of “Brahman” the Word and “Easvara” the Lord. Purusha, derived from the root pri (to protect; to fill up) represents that principle or power which has filled the whole universe and protecting it. Purusha is thus the God Himself, by which term we address him in all our prayers. Purusha is the Manifested state of the un-manifested Brahman, the origin and substratum of the Universe. Aadipurusha (the Primeval Being), Paramaatma, the Supreme Lord, Naraayana (the refuge of all the human beings) and Bhagavaan (the being endowed with immense great qualities) are some of the other names by which He is addressed.

The translation of the 24 mantras, and of the mantra from Vishnusookta are as follows:

Traditional chanting of Purushasookta begins with a Shantimantra or a peace invocation which is chanted at the end also.

Om| tacchamyoraavrineemahay |gaatum yajnaaya | gaatum yajnapatayay | daivee svastirastu na-h | svastir maanushebhya-h | oordhvam jigaatu bheshajam | sam no astu dvipaday | sam chatushpaday || Om shaanti-h shaanti-h shaanti-h || (Invocation)

We pray to God who dispels our sorrows and gives us the fruits of our rituals. We pray to Him to get the results of our rites and rituals as well as for the good of the one who performs the sacrifice.

May we attain the same kind of good that the gods in heaven get! May all the human beings also attain auspiciousness! In future also, let all the evils of life   dispel! May the human beings and    the domestic animals under our care remain happy!

Om sahasra-seershaa purusha-h | sahasraakshah sahasrapaat | sa bhoomim visvato vritvaa| atyatishtad dasaangulam|| (Mantra 1)

The Purusha has a thousand heads, a thousand eyes, and a thousand feet. He has enveloped this world from all sides and has even transcended it by ten angulas (or inches).

Purusha evaedam sarvam | yad-bhootam yaccha-bhavyam | uta-amritatvas-yaesaana-h|   yad –annenaati roehati || (Mantra 2)

 Whatever is born now and whatever is yet to be born in the future, all is He alone, not only this, even for the gods He is the controller; and hence He transcends the mortal state (that which is sustained by food mainly is also the Puruasha).

Etaavaan-asya mahimaa | atoe-jyaayaagams-cha-poorushah-h | paadoe-asya viswaa bhootaani | tripaadasya-amritam divi || (Mantra 3)

This much is his glory only. And Purusha is much more than all these. The entire universe of happenings and creatures constitute but a quarter of Him. The remaining three quarters of his glory consists of immutable Consciousness (established in the immortal heaven).

Tripaadoordhwa udait purusha-h | Paadoe -asya –ehaa-bhavaat-puna-h | tatoe  vishwang-vyakraamat | Sa-asana-nasanae-abhi || (Mantra 4)

The three-quarters of the Purusha has ascended beyond the changing universe. The one-quarter of Him, again and again comes to play as the universe. Thereafter, He pervades all beings that eat, and things that never eat (sentient beings and insentient objects).

Tasmaat-viraat- ajaayata |viraajoe adhi poorusha-h | sa jaatoe atyarichyata | paschaad bhoomi-mathoe pura-h || (Mantra 5)

From the Purusha was born the Viraat, the universe-in-seed (Brahmaandam) and identifying with Viraat, the universe-in-seed condition, the Viraatpurusha was born. The new born one became manifest into the plurality (he multiplied himself). Then He created the earth and the bodies (the living beings).

Yat purushaena havishaa | devaa yajna matanwata | vasantoe-asya aasee-daajyam | greeshma idhma-h sarad-havi-hi || (Mantra 6)

When the gods invoked Purusha (in the beginning) they considered Him as their very oblation; the spring season as melted butter, the summer season as fuel, and the rainy season as grains needed for the offering (oblation materials like the purodaasa or rice cake).

Sapta-asya-asan paridhaya-h | tri-h-sapta samidha-h kritaa-h | devaa-yad-yajnam tanvaana-h

abadhnan purusham pasum || (Mantra 7)

For this sacrifice (yajna) they established seven Vedies (fuel pieces serving as border)  and created twenty-one kinds of fuel sticks in all. The very Lord whom devas desired to invoke with their sacrifice, that very Purusha (prajaapati) was tied to the sacrificial post, as the animal (pasu) offering.

Tam yajnam barhishi praukshan | purusham jaatamagrata-h | tena devaa ayajanta saadhyaa rishyascha yae || (Mantra 8)

The first born Purusha was offered as an oblation to the sacred-fire after sprinkling him with water by the sacrificial grass, and by this divine act  gods, celestials, rishis-all became victorious.

Tasmaad-yajnaat sarva-huta-h | sambhritam prishadaajyam | pasoom-staam-s-chakrae

aaranyaan graamyaans-cha ye || (Mantra 9)

From this sarvahutah sacrifice, wherein the Cosmic Being himself was used as the oblation, curds mixed with melted butter, birds flying in the air, animals roaming in forests and the domestic cattle  were created.

Tasmaad-yajnaat sarvahuta-h | richa-h saamaani jagnirae | cchandaamsi jagnirae tasmaat | yajus-tasmaad ajaayata || (Mantra 10)

From that Sarvahuta sacrifice  the Riks (the mantras of the Rigveda), and the saamans (mantras of the Saamsveda) were born. From it again  meters (like Gayatri) were born. From it alone came the mantras of the Yajurveda.

Tasmaadaswaa ajaayanta | yae-kay-cho –bhayaadata-h | gaavoe-ha yajnirae tasmaat | tasmat-jaataa ajaavaya-h || (Mantra 11)

From the sacrifice came horses, and all creatures with two-rows-of-teeth. Cows, sheep, and goats were also born.

Yat purusham vya-da-dhuh-hu | katidhaa vyakalpayan | mukham kimasya kow baahoo | Kaa ooroo paadaa uchyaetae || (Mantra 12)

When the gods meditated upon the Virat-purusha in what ways did they conceive Him to be ? What came out of His face divine? What came out of His two arms ? What  came out of His sacred thighs and feet ? (These are the questions raised by the sages).

Braahmanoe asya mukham aaseeth | baahoo-raajanya-h krita-h | ooroo-tadasya-yat-vaisya-h

padbhyaam soodroe ajaayata || (Mantra 13)

From the face of the Viraat-purusha were born the Brahmins (thinkers); from his arms  Kshatriyas (rulers); from his thighs the Vaisyas (traders) and from his feet the Soodras (service personnel).

Chandramaa-manasoe jaata-h | chakshoe-ho sooryoe ajaayata | mukhaad-indrascha agnischa |  praanaad vayur-ajaayata || (Mantra 14)

Moon came out from the Viraat-purusha’s mind; from his eyes the Sun; from his mouth Indra and Agni (fire god), and from his breath came the very atmospheric air.

Naabhyaa aaseed antariksham | seershnoe dyau-hu  samavartata | padbhyaam bhoomir disaa-h  srotraat | tathaa loekaan akalpayan || (Mantra 15)

From the Virat-purusha’s navel emerged the inner-space (the space between earth and heaven) and from His head outer space (Dyau-loeka). From his feet the Earth, and from his ears the quarters (dik-special directions) manifested. Thus, the world came into existence.

Vedaahametam purusham mahaantam | aadityavarnam tamasastu paarae | sarvaani roopaani vichitya dheera-h | naamaani-kritwaa abhivadan yad-aaste || (Mantra 16)

I have realized that First Person, resplendent like the Sun, ever shining, beyond all darkness, who, having created all forms and names, in His wisdom, exists as though functioning through them all.

Dhaataa purastaadya-mudaajahaara | sakra-h pravidwaan pradisa-h chatasra-h | tamevam vidwaan-amrita iha-bhavati | naanya-h panthaa ayanaaya vidyate ||Mantra 17)

Him whom Prajaapati proclaimed as the Viraat-purusha in the ancient days, Him whom Indra propagated in the four quarters of the universe, He is the one by realizing whom the realized masters become immortal, even in this life. There is no other way for liberation.

 Yajnena yajna-mayajanta devaa-h | taani dharmaani prathamaa-nyaasan | tehanaakam mahimaana-h sachantae | yatra poorve saadhyaa-h santi devaa-h || (Mantra 18)    

The Devas worshipped the Lord of all yajnas (sacrifices). Therefore, dedicated sacrifice (yajna dharma) became the noblest thing in the world. The heaven where earlier performers(Saadhyas) of this sacrifice live, there will enter and live (those that perform it).

Adhbya-h sambhoota-h prithivyai rasaaccha | viswakarmana-h samavartataadhi | tasya tvshtaa vidadhad-roopameti | tatpurushasya viswa-maajaanamagrae || (Mantra 19)

The Viraatpurusha manifested himself from out of (the all pervading) water as also the essence of  

the element of earth. This Viraatpurusha was (actually) born out of the greatness of the Paramapurusha, the Creator. The (Paramapurusha known as) Tvashta engaged himself  in the act of creating the (fourteen worlds) (which form the expanded) figure (of the Viraatpurusha). (Thus) the entire creation (related to the Viraatpurusha) came into existence in the very beginning of creation.

Vedaahametam purusham mahaantam | aadityavarnam tamasa-h parastaat | tamaevam vidwaan-amrita iha bhavati | naanya panthaa vidyatae ayanaaya || (Mantra 20)

I have known that great Purusha who is brilliant like the Sun and who is beyond all darkness. One who knows him thus becomes immortal (even) here. There is no other path for liberation other than this.

Prajaapatischarati garbhae anta-h | ajaayamaanoe bahudhaa vijaayatae | tasya dheeraa-h parijaananti yonim | mareecheenaam padamicchanti vaedhasa-h || (Mantra 21)

Prajaapati (the Lord of all beings) moves inside the cosmic womb. (Though) unborn, he takes birth in a variety of ways. The wise ones know his (real nature) as the origin (of the universe). The (secondary) creators desire to attain the positions of Marichi and others.

Yoe daevaebhya aatapati | yoe devaanaam puroehita-h | poorvoe yoe daevaebhyo jaata-h | namoe ruchaaya braahmayae || (Mantra 22)

Obeisance to Him, the self-luminous Brahman who shines for the gods, the leader of the rituals for the gods, and born even before the gods.

Rucham braahmam janayanta-h | devaa agrae tadabruvan | yastvaiva braahmanoe vidyaat | tasya devaa asan vasae || (mantra 23)

In the beginning of creation, the gods, manifesting the light of Brahman, addressed Brahman thus: “That braaahmana who realizes (you) thus, all the gods will come under his control”.

Hreescha tay lakshmeescha patnyau | ahoeraatrae paarsve | nakshatraani roopam | aswinau vyaattam | ishtam manishaana | amum manishaana | sarvam manishaana | Om shaanti-h

shaanti-h shaanti-h || (Mantra 24)

O Purusha ! the goddess Hri (Modesty) and Sri (wealth) are your consorts. Day and night are your lateral limbs. The stars are your form. The Aswins are your widely opened mouth. O Purusha ! Fulfill our desire for self-knowledge as also our desire for the enjoyment of this world (like longevity, cows and horses). Give us all that we need!

The important mantra that is usually sung along with Purushasookta from Vishnusookta, is as follows:

Tad vishnoe-ho paramam-padam sadaa pasyanti sooraya-h  | diveecha chakshu-hu aatatam |tad vipraasoe vipanyavoe jaagrivaagam sasssamindate | vishnoer-yat-paramam-padam ||

The learned are looking at the abode of Vishnu (Paramapadam) just like looking at the Sun that pervades the sky. The learned sages reach the abode cautiously without much difficulty.

Purushsookta is a difficult text to comprehend. It is part of Rigveda which is itself an enigmatic text due to its hoary antiquity. Its language is archaic which does not lend itself easily to interpretations based on the knowledge of modern Sanskrit. Various terms and concepts, though closely allied to vedic rituals, appear to be symbolic and esoteric. However, they are the earliest concepts on Purusha, Viraat, Purush-yajna by the Devas, the Saadhyas and Rishis, birth of four Varnas, Creation, Jnaana, Moksha and the nature of realization, cardinal Dharmas and prayer for the fulfillment of desire.

In Purushasookta,  Purusha appears as the self-sacrificing source of the objective universe; only one quarter of himself is. Three quarters remains beyond all objective thought and experience. It implies that what appears as the universe is but a very limited aspect of Purusha, while what remains un-manifest is unlimited, which is incomparably great. It does not mean that Purusha is capable of actual division so that one measurable part appears as the universe while three equally measurable parts lie beyond.

Purusha the timeless, space-less Being, cannot be really divided. Purusha in the aspect that becomes this universe is as full and complete as the aspect that transcends the universe and remains as undimmed and unchanged without undergoing in any way any dimunition what so ever.

This can be seen from another famous verse of the Vedas, perhaps the later one which tries to define this relation between the two aspects of Purusha, in a quite different manner. In the form of paradox, it declares:

Om poornamada-h poornamidam poornaat poornamudachyate| Poornasya poornamaadaaya Poornamevaa-vasishyate | Om saanti-hi saanti-hi saanti-hi ||

That which lies beyond is plenum (full and undiminished). That which appears here (i.e. as the universe) is also plenum, equally full and undiminished. Out of plenum, plenum arises. Plenum    having been taken away, out of plenum, what remains is still the same (Brihadaaranyaka Up. 5.1)

This is a state of affairs which cannot be possibly be formulated in any logical statement what so ever without contradiction. However, we can explain it somewhat by some examples:

In the domain of biology, in the division of a single vital cell into many, each new cell appears to have the same amount of material as the original one, apparently without any diminution, even when the original cell is divided  many times later.

Another illustration of the process may be, what is called in psychology “dissociation of personality”-each new personality seems to be as complete and self-constituent and which at the same time, seems to remain in every way unaffected.

In the sphere of physics, ions and electrons would seem to be but “points of strain” or “energy units” in a storehouse of universal energy whether this store-house be regarded as the “ether” as formerly postulated by physics or something else. Each of these energy units seems to be as inexhaustible as the entire storehouse, from which it is produced, as a center and fountain of energy.

In the field of hypnotism of the West and Yoga of the East the unconscious holds all that is “lost” and forgotten of the previous experiences of life of the individual, so that the “lost” memory of such experiences can be brought up to the surface consciousness. The surface consciousness behaves as though it was an entity quite apart from and independent of the unconscious, which, as a matter of fact, is its true background. The two exist together.

Upanishads describe the Purusha at several places as “anoeraneeyaam mahatoe maheeyan”, smaller than the smallest and bigger than the biggest. Purushasookta gives a vivid picture of the “Maheeyan”. He at the same time existed in the least significant minute particles of even the insentient crystal pillar.  In order to rescue Prahlaada from Hiranyakasipu, the being Divine, appears in all glory of THAT one from a crystal pillar in which in all fullness, Divinity had remained hidden, deeply buried, at the inmost core of every particle in that cold dead structure.

Purushasookta deals with the subject of primary and secondary creations. In this context, it is worth recalling the Hymn of Creation found in Rigveda X-129:

“At that time there was neither non-existence nor existence, neither the world, nor the sky, nor anything beyond. What covered everything and where and for what enjoyment, was there water unfathomable and deep. Death was not there nor immortality, no knowledge of night or day. That one thing breathed without aid by its own strength; apart from it nothing existed. Darkness was there wrapped in yet more darkness; undistinguished all this one was water, which was the incipient layer covered by void. That one thing became creative by the power of its own contemplation. There came upon it at first desire, which was the prime seed of the mind and men of vision searching in their hearts with their own intellect found the link to the existent to the non-existent….There were begetters, there were mighty forces, free action of here and energy of yonder.

“The Gods are later than this creative activity, who knows, then from where this came into being?

“Where this creation came from, whether one supported it or not, He who was supervising it from the highest heaven, He indeed knows or He knows not”.

Brahman, derived from the root “brih” is sometimes translated as “the word” which literally means “word THAT(Tat) which grows great”.—Tat in the famous mantra “Tat tvam asi”. This is undoubtedly “Vridh” in another form. If so, the English “word” is ultimately the same as the Vedic Brahman even etymologically. It is interesting to recall here the Biblical statement that “In the beginning there was the Word, and the word was God”.

Creation needs two fundamental objects; matter and life. The Purusha created these in the first phase. This forms the primary creation. He manifested out of Himself, the Viraat, the immense being, the totality of all objects in their seed or root form. He again entered into it, and brought out the devas or the “bright ones”, the gods, so that they could carry on the secondary or further creation as per his directions. He also manifested out of Himself the five subtle elements like the Earth.

The Devas and Sadhyas were the various centers of power and action (indriyas and Praanas) in the body of the Viraat, energized by the further infilling of life-forces and Consciousness by the Purusha himself. Dewas means, the power of consciousness (div=to shine) and Sadhyas means capable of bringing about (sadh= to bring about) further creation and Rishis means those endowed with intuitive knowledge (rish=to know). These Dewas who were also Sadhyas and Rishis under-took further creation.

The secondary creation was done by a yajna or sacrifice. Since it was before creation, when no materials were available for such a yajna these Dewas performed the yajna mentally, by imagining various parts and processes involved in it. Vedic Yajna needs several things like havis (sacrificial materials like purodaasa or rice cake), aajya (ghee or melted butter), idhma (fuel), pasu (animal) like a goat for immolation and offering into the fire and so on.

In the early period, vedic sacrifices were extremely common as the primary aspect of religion in practice, comprising three parts—dravya (materials needed, devataa (the deity to be propitiated, and tyaaga (oblation). Yajna was resorted to, for fulfilling any desire or for bringing about a great result. Bhagavadgeeta calls all good deeds of service as yajna.  Hence, Purushsookta describes the secondary creation resorted to by the dewas as yajna. In this yajna, the divine beings who are all emanations from the Purusha himself, conducted the maanasa yajna (mental sacrifice) and upaasana or meditation. In their mental sacrifice dewas offered spring season (vasant ritu) as ghee (aajya) into the sacrificial fire. It is during spring season, milk, curds and ghee will be available in plenty, when the flora and fauna will be at its best. It should be remembered here that neither the ghee nor the spring season existed at the time of secondary creation and therefore it is the mental imagination of the dewas, who perhaps could remember the previous cycle of creation.  Similarly, this logic could be equally extended to, their other items of the sacrifice.  

In this process of mental yajna, seven vedic meters (chandas), 12 months, 3 worlds, five seasons, all objects of pleasure and enjoyment, various types of animals, and the four Vedas , meaning there-by that every conceivable object of creation was produced. Man was the last object of creation in the process.

The author of this Purushasookta puts this in a picturesque imagination. The dewas offered various limbs of the Virat- purusha, who himself has been treated as the animal for the sacrifice (pasu), into the sacrificial fire with all sorts of imagination, for creating a composite society. Thus were created people of the four Varnas--Braahmanas emerging out of the face (mouth), Kshatriyas (called Rajanyas) from the arms, the Vaisyas (business people) from the thighs , and the Soodras from the feet of the Viraat-purusha, in the symbolic mental sacrifice. The creation process continued further. The moon was born out of his mind; the Sun out of his eyes; Indra and Agni out of  his mouth; Vaayu (air) out of his vital breath (praana); antariksha (intervening space between heaven and earth) from his navel; heaven from the top of his head; earth from the feet; directions from the ears, as also the world.

The creation of human beings to the four well known Varnas or social groups and describing their emergence from the different limbs of Viraat-purusha, especially of the Soodras from the feet has raised bitter controversies and debates. “Nobody can understand the caste system of India to-day until he has freed himself from the mistaken notion based on the current interpretation of the so called Institute of Manu, that there were four original castes. No four original castes ever existed at any time or place, and at the  present moment the terms Kshatriya, Vaisya and Soodra have no exact meaning as a classification of existing castes” writes Mr. Vincent A Smith in The Oxford Book of History of India. The fact should be recognized that the ancient sages who composed the Smritis and Dharmasaastras said that when people dislike a custom or social system they can give it up and substitute it by better ones (vide Manu-smriti 4.176; Yaajnavalkya-smriti 1.156). A braahmana could take food in the house of a soodra who was serving him in some form (Vide Manu-smriti 6.253; Yaajnavalkya-smriti 1.166; Paraasara-smriti 11.9).

Moreover, Puraanas and history clearly reveal that soodars had never been denied the spiritual knowledge and wisdom, which is the birthright of every human being. There have been many great

Saints from among the soodras and even from the out-castes as illustrated by Valmiki, Vyasa, Dharmavyada, Vidura, Nandanar, Nammazhwar, Raidas, Kanakadasa, Tiruppan Azhwar asnd a host of others. Srikrishna was born into soodra family.  Brahmin-hood had to be earned and was not a birth-right. Viswamitra earned his braminhood  after severe penance and austerities, so was Valmiki. Important religious works like Mahabharata (Vanaparva 181.20-26) have declared that the brahminhood depends not on the accidental birth but on possession of godly virtues. In the Bhagavadgeeta Lord Krishna says: “Chaturvarnam mayaa srishtham gunakarma vibhaagasa-h”—the four divisions--based on aptitude and vocation—of human society were created by Me. He then describes the qualities of such men not based on birth but on the aptitude:

“The intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcen-dental knowledge, transcendental experience, and belief in God are labeled as Brahmanas(18-42). Those having the qualities of heroism, vigor, firmness, dexterity, not fleeing from the battle, charity, and administrative skills are called Kshatriyas or Protectors (18-43). Those who are good in cultivation, cattle rearing, business, trade and industry are known as Vaisyas. Those who are good in service and labor type of work, are classified as Soodras (18-44).

It is nevertheless, an undeniable fact that the caste system as it obtains to-day has very little in common with the original spirit of Varnaashrama-dharma. Much of the discontent among the Soodras is mainly due to two factors—the notion that the head is superior and  the feet are inferior in status; the nasty treatment that they have some times received at the hands of the upper class of society. The first two varnas have sometimes misused their position to harass or oppress the last group. Such oppression, however has happened in all societies of the world in its long history. But in India, this has been more an exception than a rule. Social hierarchy is an inevitable fact of life which cannot be washed away in any society. This is the unfortunate Vedic mantra chosen to

Mis-interpret by the upper class, used to demean, and even ill-treat the lower level of the society in India.

The Viraat-purusha is the Cosmic man, the Supreme identifying with the entire gross forms available in the Universe. Naturally, there cannot be anything higher or lower in the macrocosmic form.  All are his divine parts—each is important and holy as the other part. Mother Earth whom the Hindus worship as Bhoodevi, and who is also a consort of Vishnu is also born out of the feet of this Viraat-purusha. The relative importance of our limbs varies as occasion demands. In soccer the head and feet are of equal importance. For laying foundation stone for a building it is hand (amrita-hasta) that get predominance and not the head. While honoring the elders, especially religious leaders, worship is done to the feet and not to the head. While tending little children with love, we keep them in our lap (thighs) and not on our crown. “The verses give a highly figurative, imaginative theory of creation. Both Brahmana and Agni (fire) come from the mouth of the Purusha, just as the servile Soodra and earth both proceed from his feet. No suggestion of the existence of the caste group is made. Mankind is simply and roughly classified under four heads according to occupation, the more honorable profession being naturally assigned the more honorable symbolic origin. It is absurd to treat symbolical language of the poem as a narrative of supposed fact”, says Mr. Vincent A Smith.

Without the feet, the body cannot stand erect, in a state of balance. So too society cannot exist without the supply of physical labor, which was the chosen occupation of the Soodras since they did not have the aptitude for the other three occupations. In seven holiest cities in India it is Vishnupaada, the feet of the Lord that receives priority pooja. In Vamana avataara it is the feet of the Lord that was employed to punish the evil as the most effective part of the body. Therefore feet as the inferior part and Soodra as the inferior member of society  does not hold grounds In the context of Varnasahrama Dharma concept developed in those days and which is not the degenerated birth-right caste system of modern days. Naamam is also symbolic of Vishnu’s feet and considered as most sacred by Vaishnavites who wear it on their forehead.

Mantra 15 clearly states “padbhyaam bhoomir disaa-h srotraat” --From the Virat-Purusha’s   feet the Earth, and from his ears the quarters (dik-special directions) manifested.    I wonder why this part of the mantra has not caught the attention of the Western critics who always point out Soodra being born from the feet of Virat Purusha to highlite the supremacy of Brahmins as egoistic and based on birth. Of course Brahmana is supreme if one understands the meaning of the words Brahmana. Brahmana means brahma-jignasu one who seeks the knowledge of Brahman. Anybody who is born Earth is a Soodra being the son of the soil and so he is described as emerging from the feet of Mother Earth that emerged from the feet of Virat Purusha. Even in Puranas  Mother Earth  is hailed as  consort of Vishnu and bowing to her husband and worshiping his feet in veneration and love. Therefore Manu said “Janmanaa jaayte sudrah” all human beings are born as Sudra. By hard mental labor and by one’s own effort one progressively elevates oneself. That is why we have the Hindu sacrament Upanayana when one becomes Dwija twice born meaning awakening to the spiritual world and becomes Brahmana. You should also realize Vedas did not restrict Upanayana to men alone but also women were admitted to Upanayana in Vedic culture. Vedas say: “gayatri chaturvimsatyaksaharaa tripadaa shatkukshih panchaseershe upanayane viniyogah”--Gayatri has 24 syllables, comprised in three feet, six sheaths or cavities and five heads.it is employed in Upanayana, or initiation into Vedic studentship. As we all know there were many women Vedic scholars in Vedic days whom all sought for knowledge.

Moksha according to Rishis is rediscovering of our eternal relationship with Purusha. This is possible only through Jnaana or knowledge of the Self-realization and not just intellectual understanding. Purushasookta teaches us this fundamental Truth, and it  serves the purpose of guiding an aspirant in the path of meditation on the Supreme Purusha also.

 Hinduism stresses that spiritual wisdom has to be obtained by competent guru. Purushsookta automatically stresses this point when it declares that Purusha taught this wisdom first to  Dhaata (the four faced Brahma, the creator) who taught it to Sakra or Indra, who then spread it in all directions through worthy rishis or sages.

 Dewas have been allotted the task of secondary creation by the Purusha, who had supplied them the raw material, in the form of Viraat-purusha. They used this raw material, performed the maanas-yajna and completed the task of creation. Thus by doing their prescribed duty they worshipped Purusha. This has a lesson for us. God has given us a ready -made world well regulated by cosmic laws. Even the gods worked and are still working within the ambit of these laws for the good of the world. A yajna in spirit means just this—offering the individual good into the cosmic or universal good, by performing one’s duties to the best of one’s ability and always keeping in mind the cosmic good. If such a person performs his allotted duty or svadharma, not only does the world run smoothly but also the very svadharma karma becomes worship of the Lord, leading to spiritual fulfillment.

Purushasookta’s main stress is on mukti or libertation through the knowledge of Purusha. It also refers to Naaka, the world free from all sorrow, the heaven, where the ancient dewas and sadhyas live, where they contemplate on Purusha to attain the status of Prajaapatis like Marichi, Atri, and others.

Purushasookta ends with an obeisance to the self luminous Purusha by the gods who also declare their subservience to any person who succeeds in knowing that Purusha. Purusha is identified with Narayana with his two consorts Hri and Lakshmi. Day and night are his two lateral limbs. The stars along with the moon form his body as it were. Heaven and earth seem like his two halves of the open mouth. Here Bhoo (earth), the usual consort of Vishnu, Narayana is replaced by Hri, the Goddess of Modesty. Wealth, beauty and other embellishments, if not controlled by modesty (Hri)  will lead to disaster. Therefore, wealth and modesty together  are stated.   

Purushasookta thus gives us in a capsule form, the philosophy and wisdom of the Vedas, the Vedanta, Bhagavadgeeta equally stressing on Upaasana  (meditation), Jnaana (knowledge of the Supreme), Karma (rituals and performance of one’s duty). No wonder then that this Sookta is highly venerated and sung extensively today in our religious observances. It is also not a big surprise that this universally well read Sookta is commented upon, both by theists, and atheists.

Geetaa recollects Purushasooktam:

Geetaa--13-13  (PS—1)

Sarvataha paani-paadam tat-sarvatoeksha siroemukham | Sarvataha srutimalloeke sarmamaavritya tishthati ||

With hands and feet everywhere, with eyes, head and mouth everywhere, with ears everywhere, Supreme Spirit exists in the world, enveloping all.

Geetaa 10—42 (PS 4)

Athavaa bahunaitena kim jnaatena tavaarjuna | Vishtabyaahamidam kritsnam-ekaamsena sthitoe jagat ||

But of what avail to thee is the knowledge of all these details O Arjuna! I exist supporting this whole world by one part of myself.

Geeta 15—7 (PS 4)

Mamaivaamsoe jeevaloeke jeevabhoota-h sanaatana-h |

An eternal portion of me having become living soul in the living world…

Geetaa 7—7 (PS 5)  

Matta-h parataram naanyat-kinchidasti Dhananjaya | Mayi sarvamidam proetam sootre maniganaa iva ||

There is nothing whatsoever other than me O Dhananjaya ! All this is strung in me, as a cluster of gems on a string.

Geeta 4—24 (PS—6)

Brahmaarpanam brahma havi-h brahmaagnou brahmanaa hutam | Brhmaiva tena gantavyam brahmakrma samaadhina ||

The ritual is Brahman, the offering itself is Brahman, the fire is Brahman and Brahman is the goal reached by the one who offers. Such absorption in Brahman takes him to Brahman.

Geeta 3—9 (PS—6)

Yajnaarthaat  karmanoe-anyatra loekoeyam karmabandhana-h | Tadartham karma Kaunteya muktasangha-h samaachara ||

The world is bound by actions other than those performed “for the sake of sacrifice—yajna”. Do then, therefore O son of Kunti! Perform that action for that sake (for yajna alone) free from all attachment.

Geetaa 3—11 (PS—7)

Devaan-bhaavayata-anena te devaa bhaavayantu na-h | Parasparam bhaavayanta –h sreya-h param-avaapsyatha ||

With this (Yajna) you cherish the gods; may those devas cherish you in return; thus cherishing mutually each other, you shall attain the best

Geetaa 4—13 (PS—13)

Chaaturvarnyam mayaa srishtham guna-karma –vibhaagasa-h

Supreme Spirit is the creator of the four classes of people on the basis of guna and karma (in-born qualities and aptitude)                                                             

This lecture was prepared by N.R.Srinivasan  for the Vedanta Class, at Sri Ganesha Temple, by suitably extracting, abridging, and editing texts from the following publications:

1. Swami Harshananda, The Purushasukta, Ramakrishna Math, Bangalore, India.
2. Swami Chinmayananda, The Universal Person, Central Chinmaya Mission Trust, Mumbai, India.
3. T.N.Mukundan, A Concept of Hinduism, Bharatiya Vidya Bhavan, Mumbai-4000007.
4. Vincent A Smith, The Oxford Book of History of India, Oxford University Press, New Delhi.
5. J.C.Chatterji, The Wisdom of The Vedas, Master Mind Books, Bangalore, India.
6. Swami Devarupananda, Mantra Pushpam, Ramakrishna Math, Mumbai, India.

APPENDIX

ALL BORN ON EARTH (PUSHAN) IS SUDRA BUT BECOMES BRAHMANA SEEKING BRAHMAN

(E-mail sent by N. R. Srinivasan to HR Participants in November 2018)

 You are well aware how India is waging war in India plagued by caste fights, sectarian fights, low castes  and minority religions crying wolf wanting more privileges and protection missquoting scriptures and blaming Brahmin supremacy, Aryan supremacy etc. that has no end. Sri Sant Gupta of HMEC also draws our attention to the following and want us to participate in Round table conference of IRF probably motivated by some disgruntled Indians who can’t pull their muscle in India:

“

Ever wondered why the American media, academia and politicians do not hold Hindus and Hindu organizations in India good light? And this is despite the fact there is healthy population increase in the Muslims population, aggressive / unabated conversion of Hindus by foreign-funded Christian Churches and enormous progress the Dalits, SC, ST, OBC have made”. 

Should we be focused on these agitations and aberrations or make our base  of Hindu   dharma stronger and better for a brighter future for generations?

Mantra 15 in Purushasookta clearly states “padbhyaam bhoomir disaa-h srotraat” --From the Virat-Purusha’s feet the Earth, and from his ears the quarters (dik-special directions) manifested. I wonder why this part of the mantra has not caught the attention of the Western critics who always point out Sudra being born from the feet of Virat Purusha to highlight the supremacy of Brahmins as egoistic and based on birth. Of course Brahmana is supreme if one understands the meaning of the word Brahmana. Brahmana means brahma-jignasu one who seeks the knowledge of Brahman. Anybody who is born Earth is a Sudra being the son of the soil and so he is described as emerging from the feet of Mother Earth that emerged from the feet of Virat Purusha. Even in Puranas Mother Earth is hailed as consort of Vishnu and bowing to her husband and worshiping his feet in veneration and love. Therefore Manu said “Janmanaa jaayte sudrah” all human beings are born as Sudra. By hard mental labor and by one’s own effort one progressively elevates oneself. That is why we have the Hindu sacrament Upanayana when one becomes Dwija twice born meaning awakening to the spiritual world and becomes Brahmana. You should also realize Vedas did not restrict Upanayana to men alone but also women were admitted to Upanayana in Vedic culture. Vedas say: “gaayatri chaturvimsatyaksaharaa tripadaa shatkukshih panchaseershe upanayane viniyogah”--Gayatri has 24 syllables, comprised in three feet, six sheaths or cavities and five heads.it is employed in Upanayana, or initiation into Vedic studentship. As we all know there were many women Vedic scholars in Vedic days whom all sought for knowledge.

Please recall my above thoughts on “Brahmin Supremacy” often miss-quoting Purusha Sukta and misguiding people who did not have the opportunity to study Vedas.   Those unfortunate Indians having   managed to come to this country   are crying wolf and are raising their voices in Forums like International Religious Freedom (IRF) and   wasting in organizing Round Table Conferences. All these problems are man-made without being guided by the Wisdom of Vedas and can’t be solved politically or pressure from IRF. There are enough   Voices, Gurus and Pundits in India to solve their own problem having made the country secular but not practicing religion guided by the wisdom of Vedas. We as Hindu Americans   drawn from high intellectuals from many lands need not be drawn into these controversies   but focus on study of Sanskrit and Vedas and adopt Vedanta as our Religion.

India is plagued by caste fights, sectarian fights, religious fights and conversions that are not bothering us. If we know how to live in peace and harmony with major religions of USA   being a minority community of few millions, Hindus who are   more than 85 % in India should know how to live with minority   with put-up or shut-up policy are make Hinduism attractive and amenable to all! Germany does it with it Christian Majority and has softened communists yet declaring Christianity as its religion!

Fortunately for us the country is focused on Yoga and meditation and there are modern Gurus like David Frawley, Velan Samy, Phil Goldberg, Peter Arnett etc. that can carry Vedanta message to the masses better than us. Also we are lucky that 56 million people   have walked out from the Christian churches and Jewish Temples and call themselves as SBNR whose number is alarmingly growing but yet say they believe in God and only 3% among them identify themselves atheists. Compare this with the Dravidian Movement of Tamil Nadu. They have no spiritual goal like SBNR.

Like Aryan -Dravidian Myth Brahmin Supremacy theory is broadcasted making wrong references to Vedas and Puranas. That is why I spent so much time on Purusha Sukta that is in capsule form and lends to criticism when not understood properly.  Its purport can be better understood by studying further the following mantras from Brihadaaranyaka Upanishad.

“Brahma vaa idamagra aaseedekameva | tadekam sanna vyabhavat”-- In the beginning there was Brahman alone.  Then he created four Varnas. He created Brahmana as Agni (fire) from the mouth and palms assuming the form of Virat Purusha.

“ Taccheryoroopamatyasrijata kshatram yaanyetaani devatraa kshatraaneendro varunah somo rudrah parjanyo yamo mrityureesaana iti  Tasmaat kshatraat param naasti | tasmaad braahmanah kshatriyamadhastaadupaasate raajasooye”--Brahman created Kshatriya of an excellent form. Those who are Ksatriyas among gods (devatas)are indra, Varuna, Soma, Rudra, Parjanya, Yama, mrityu, and Isana. Therefore there is none higher than Kshatriya. Hence the Brahmana honors the Kshatriya from a lower seat in the Rajasuya Yajna (Sacrifice).

 “Sa visvamasrijata yaanyetaani devajaataani ganasa aakhyaayante vasavo rudraa aadityaa visvedvaa maruta iti”-- Brahman created the Vaisya class--those species of gods (devatas) now designated in groups--the vasu, Rudras, Adityas, the Visvedevas and Maruths.

"Sa naiva vyabhavat | sa saudram varnamasrijata pooshanamiyam vai poosheyaam heedam sarvam yadidam kincha”--Brahman createdthe Sudra class--Pushan. Indeed this (Earth) is the Pushan. For it nourisdhes all that exists.

The Earth alone is called Pushan (nourisher).

Tadetadribrahma kshatram vitsudrah  | tadagninaiva deveshu brahmaabhavat | Braahmano manushyeshu kshatriyena kshatriyo vaisyena vaisyah sudrena sudrah | tasmaadagnaaveva deveshu lokamicchante brahmane manushyeshvetaabhyaam hi roopaabhyaam brahma abhavat|

Thus this Brahman became four Varnas--Brahmana, Kshatriya, Vaisya and Sudra (that is what we worship as 33 Vedic subordinate devatas. That is why the Vedavaakya aatmavat sarvabhooteshu--the same Self abides in all). He became Brahmana among gods as Fire  (Agni) and among  human beings Brahmana through fire, a Kshatriya through the Kshatriya gods  like Indra, a Vaisya through the Vaisya  gods like Vasus and others, and a   Sudra through the Sudra goddess like Prithvee or Bhoodevi.

You may see above why Brahman created these  four Varnas to rule the universe at his own convenience and pleasure in his divine kingdom to rule the world with 33 devatas, Brahman alone being Devo Ekah. Religious Pundits talk about 33 Vedic  Gods in Vedic culture whom they have multiplied to 33 crores and still adding more and more with their appeasement policy and so called Visaal Hridayam, broad mindedness or even fear.

As the mantra says Brahman Himself  became  these Varnas and entered into them as   in every living being. So where is the question of superior or inferior Varna which we now designate as caste tutored by the British? Brahman expects every Varna to do its duty to serve the society and thus serve him. The ball is in our court to remedy the situation that we have created ourselves in our pursuit of life.  If we do not strive know Brahman we are not Brahamanas.  Once we attain the status of Brahmana we should step down and occupy a lower state as the mantra suggests citing Rajasooya yajna for in our  status as Brahmana we should be  no longer interested in material wealth  but leave it  to protectors (Kshatriya) to manage it well with dharma  as the mantra above says.Those who are born on  Prithvee are Sudras,. That is why Manu who himself  was born as Sudra  said "janmanaa jaaayate sudrah" --all are born on earth as Sudras with the possibility of  choosing other Varnas by their own  pursuits.

This implies this universe before it was created, existed as  Brahman. Brahman created out of himself priests, warriors, tradesman and service personnel among both gods and men. He never said  any one is superior or inferior and all are needed and all are Himself.

Then who is guilty for the present state of unrest and confusion. If you understand the purport of the mantra above you can understand what Lord Krishna meant in Bhagavad Gita “chaaturvarnyam mayaa srishtham”. There is a difference between “chaturvarnam” and “chaaturvarnayam”.  “Chaaturvarnyam” means characteristics of four Varnas and not four castes as we interpret.

That is why Gita also says:

“Yaanti devavrataah  devaan pitrun yaanti pitruvrataah | bhootaani yaanti bhootejyaa yaanti madyaajino api maam”--The worshipers of the gods go to the gods, the worshipers of the manes go to manes, the worshipers of spirits go to spirits and my worshipers too come to Me (GOD).

The choice is yours according to your time and goal. You may either reach Brahman and stay permanently or have short time pleasure with your choice deity, manes or even spirits you worship and go on adding deifying liberated souls!