12/20/2017 : Purusha Suktam

Three fourths of that Purua (Brahman) rises above the heaven. One fourth is still here, the earth. Then He starts
spreading in all directions towards those who eat and those who do not eat.
This verse and the previous verse should be treated as one, as both of them convey the same meaning, but from different
perspective. In the previous verse, it is seen that He pervades heaven, the earth and antarika. This verse says that He
pervades beyond the heaven. But a part of His (quarter of Him) repeatedly appears in the earth and manifests as both
sentient and insentient or eating and non-eating existences. Thus, the entire universe is nothing but Purua only. Puna
means again; Brahman creates the universe again and again after every deluge. When the universe is dissolved unto
Brahman reappears again and again and this process is called pralaya.
Therefore, it does not mean that Purua is just limited to heaven. He is much beyond that and that is why He is called
omnipresent. Nryaa Sktam says, antarbahica tatsarva vypya
nryaa sthita which means that Nryaa (Purua) prevails internally and externally encompassing everything.
This goes to prove that He is not just in Heaven or beyond, but He is present everywhere and what we see with our
biological eyes is only a minuscule of His Grandeur.

tasmdvirajayata virjo adhi purua |

sa jto atyaricyata pacd bhmimayo pura || (I.5)

From Purua luminance (virj) is born and from luminance, the creative factor is born. By expanding, He exceeds the
earth.
This verse confirms the conveyances of the previous verses. Primordial Purua, who exists from the beginning came forth
as virj, which is also called vir. Vir is the end product of the macrocosm within a fully developed universe that is
realized from experiment and observation rather than theory. Pacikaraam, a small treatise on Advaita philosophy by
akarcrya says. The vir is said to be the aggregate of all the quintuplicate elements and their effects. Those subtle
elements produced the gross ones, from which again the vir (the macrocosm) or the objective totality comes into
existence. Again verse 11 says, The gross elements are compounded. These produce, the sum total of all the gross
bodies. This is the gross body of the disembodied tman. Vir, virj and vir are the same. The process of creation is
being discussed in this verse. rmad Bhgavata (XI.iv.2) says, When Nryaa is the first and foremost Deity created
with five primary elements evolved Himself, the universe as His body and entered into it by a part of His and acquired the
name of Purua. Creation happens only from one fourth of His Grandeur and the rest three fourth remains only as His
Grandeur.
{Alternate idea on creation: The soul, which is also known as purua can manifest only if it interacts with prakti, which is
also known as Nature, the creative self-unfoldment. When the soul gets associated with prakti, the latter unfolds first into
subtle non-materialistic form and later into gross form. When gross form is formed, it gives rise to three types of bodies
called gross (sthla), subtle (skma) and causal (kraa). Gross is the outer body, subtle and causal are the inner bodies.
Until a soul is liberated, subtle and causal bodies continue their association with the soul. Only the gross body is
perishable. The imperceptible impressions of many lives become embedded in these bodies, thereby causing
predominance of certain qualities in the mind in each rebirth. They are the seeds of karmas that are embedded in a soul.}
By expanding, He exceeds the earth means, He is all pervasive. He is Cosmic Man and hence He is called omnipresent.

yat puruea havi dev yajamatanvata |

vasanto asyasdjyam grma idhma araddhavi || (I.6)

When gods performed sacrifices (yaja-s) with Purua as the offering, spring season formed as sacrificial ghee, summer
season as the log of woods (samidh) and the autumn as the holy offering itself.
It is said that during creation, first, gods were created. When gods came into existence, they saw shapeless mass of nebular
matter. They wanted to create shapes and forms and decided to offer mental sacrifice to Purua. They offered oblations
with ghee, samidh and the oblation itself. Every oblation is offered to Purua and as a result of this yaja, proper universe
came into existence. The three seasons mentioned here means three periods of a day like, morning, evening and night.
There are other interpretations on the three seasons.

saptsysan paridhaya tri sapta samidha kt |

dev yadyaja tanvn abadhnan purua paum || (I.7)

This verse is the 15th rik in Rig Veda, but is 7th verse in Taittirya rayaka, which is followed while recitation.

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12/20/2017 : Purusha Suktam
Seven are the enclosing pillars of thrice seven (3 x 7 = 21) pieces of samidh, when the liberated ones preparing for the
sacrifice; tie up Purua as an offering.
In fire ritual, there are samidh-s used as paridhi-s. There are 21 samidh-s for any homa, which is referred here as 3 x 7.
Two bigger ones inside the homa kua on the western side. They should be placed in vertical position, inside the homa
kua. These two are known hra samidh. Three samidh-s are placed in horizontal positions on all three sides except
east. They are called paridhi (an enclosure, fence, wall, protection) and are known as madhyama, dakia, uttara. Now we
have 16 and out of this one is kept on the northern side. This will be used at the end (upasthna reaching the deity). Now
we have 15. This is offered to Brahm, the Lord of creation. This is what is mentioned as offering to Purua. But as the
gods perform this homa mentally, 12 months, five seasons, three worlds and the sun are contemplated as 21 samidh-s.
Purua is offered into the oblation as there was nothing apart from Him at the time of creation.
It subtly conveys that ancient saints and sages and gods prayed to Him both as the Lord and also offered Him in the
sacrifice. It refers to material and efficient cause of the universe.

ta yaja barhii praukan purua jtamagrata |

tena dev ayajanta sdhy ayaca ye || (I.8)

Gods, sages and saints began the yaja by placing Him in the yaja and worshiped Him. Along with Him, sages, saints and
gods perform the sacrifice. (This conveyance is not seen in any other place in Rig Veda).
Purua manifests through His one quarter, as discussed in the previous verses. This one quarter manifests as Prajpati
(Prajpati means the Lord of all beings. Prajpati is the creative aspect of the Brahman. Vedas use Prajpati in a number
of verses. To cite examples, Yajur Veda (II.i.2.1) says, prajpati praj asjata j asmth s.......
....... Yajur Veda says that Prajpati created successors. They, being created from him..... Vedas use this
word to mean the creative aspect of the Brahman. In another place (V.vii.10.1), the Veda says, that Prajpati created fire.
In yet another place (III.v.9.1), the Veda says, all gods are Prajpati. Therefore Prajpati refers to all the creative
energies of the Brahman. Brahman does not create merely through His Free Will. He created the universe through
different evolutionary processes that are now being studied as science and are being endlessly researched. The creation
happens from subtle to gross and annihilation happens from gross to subtle) and Virj (which has been discussed in
earlier verses). From these further creation happened. This way, Purua is not only the Creator, but also material cause for
giving shape and form to the universe. It is like spider casting its web from its own secretions.

tasmt yajt sarvahuta sabhta padjyam |

pant cakre vyavynrayn grmyca ye || (I.9)

The yaja described in the previous verse is known as sarvahuta yaja. Out of this yaja, came out curd and ghee; then
prajpati created domesticated animals (for offering into yaja), birds and wild animals.
The process of creation is being explained further. When sarvahut yaja was performed, first ghee mixed with curd came
out. This mixture is called upalakaa, a term metaphorically or elliptically or in a generic sense and serves as food for all
beings, the act of sustenance. Then Prajpati went ahead with creation step by step (evolution). First Prajpati created
domesticated animals for offering into yaja and later birds and wild animals. Domesticated animals though offered into
yaja-s, they were revived due to the power of tapas of the sages and saints and gods.

tasmdyaja sarvahuta ca smni jajire |

cand si jajire tasamt yajustasmdajayata || (I.10)

This is in continuation of the previous verse. From the sarvahut yaja, Rig Veda and Sma mantras originated. From these
Veda mantras Vedic meters (chandas) originated. From this, Yajur Veda originated.
Vedas are said to be the direct revelations of Brahman to sages and saints. This verse endorses this theory. In this yaja,
Purua Himself was offered as one of the oblations and creation begins from the pit of this yaja. The three Vedas referred
in this verse, were revealed to the sages and saints who performed the yaja, Vedic revelations were in the form of
illumination to the sages and saints. Different sages and saints heard different Vedic hymns and these Vedic verses were
named after those sages as their Rii-s. Vedas are also known as ruti-s, because it was revealed to them in their minds
and not verbally taught. ruti means hearing and listening. Those enlightened Rii-s gave material forms to the revelations
and taught to the world.

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tasmdav ajyanta ye ke cobhaydata |
gvoha jajire tasmttasmjjt ajvaya || (I.11)

From this yaja horses and animals with two rows of teeth (upper and lower jaws) like cattle, cows, goats and sheep
originated.
Process of creation is being explained further. Probably this verse should have come next to verse 9, in order to maintain
the sequence of creation.

yat purua vyadadhu katidh vyakalapayan |

mukha kimasya kau bh k r pd ucyete || (I.12)

This verse asks questions on creation. When gods, sages and saints offered Purua in the sarvahut yaja, what was His
form? What was His face, hands, thighs and feet? Or when they created Purua out of this yaja, what was His face, hands,
thighs and feet?

The next verse answers this.

brhmaosya mukhamsdvh rjayanya kta |

r tadasya yadvaiya padbhy dro ajyata || (I.13)

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