Purusha Suktam

Purusha sukta/sookta (puruSha sūkta) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the "Cosmic Being". The Suktam consists of 24 verses with the first 18 mantras designated as the Purva-narayana, and the later portion termed as the Uttara-narayana.
Purusha is described as a primeval gigantic man, from whose body the world and the varnas (castes) are built. He is described as having a thousand heads and a thousand feet. He emanated Viraj, the female creative principle, from which he is reborn in turn before the world was made out of his parts.
In the sacrifice of Purusha, the Vedic chants were first created. The horses and cows were born, the Brahmins (Learned men) were made from Purusha's mouth, the Kshatriyas (Men with strength) from his arms, the Vaishyas (Men with business acumen)from his thighs, and the Shudras (Men who Work) from his feet.The Moon was born from his mind, the Sun from his eyes, the heavens from his skull. Indra and Agni emerged from his mouth.
The Vedantic interpretation take the suktam to allegorize the principles of approaching (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma).

Peace Invocation

Om taccham yoravrini mahe

ghatun yajnaya

ghatun yajnapataye

daivi svastirastu naha

svastir manushebhyaha

urdhvam jigatu bheshajam

sham no astu dvipade

sham chatushpade

Om shantih shantih shantihi

Meaning: We worship and pray to the Supreme Lord for the welfare of all beings. May all miseries and shortcomings leave us forever so that we may always sing for the Lord during the holy fire ceremonies. May all medicinal herbs grow in potency so that all diseases may be cured. May the gods rain peace on us. May all the two-legged creatures be happy, and may all the four-legged creatures also be happy. May there be peace in the hearts of all beings in all realms.

Om sahasra shirsha purushaha

sahasrakshas sahasrapat

sa bhumim vishvato vritva

atyatishthad dhashangulam

Meaning: Thousand-headed is the Purusha, thousand-eyed and thousand-legged. Enveloping the earth from all sides, He transcends it by ten fingers’ length.

*The Supreme embodiment exists through every mind, every eye and is working through every limb.  He exists pervading whole universe.

purusha evedagam sarvam

yadbhutam yaccha bhavyam

utamritatva syeshanaha

yadanne natirohati

Meaning: All this (manifestation) is the Purusha alone— whatever was and whateve will be. He is the Lord of Immortality, for He transcends all in His Form as food.

*Creation feeds on itself. It requires food to grow, to flourish. What is food but other life? Life feeds on life, be it plant, or animal life. This is why we say the world grows on food, the world is full of food (annamayam jagat). All that is hidden in creation, and all that emerges, to show itself and be food, all this is purusha. He sustains creation as food.

etavanasya mahima

ato jyayagamshcha purushaha

padosya vishva bhutani

tripadasya mritam divi

Meaning: Such is His Glory, but greater still is the Purusha. One-fourth of Him all beings are, (while) three-fourth of Him rises above as the Immortal Being.

*This world of name and form (nAma-rUpa-bheda- jagat) is but one part of Purusha. Sat (truth), cit (being) and Ananda (bliss) are the other three parts, that rest in Narayana alone, and are eternal in him. As Sri Krishna says in the Gita (10-42), ma eka amSena sthito jagat -- By a fraction of my yogic powers alone I sustain this world. And he is the one whose sport is this world, who sports without distinction of name or form. (rUpa nAma vibhedena jagat krIdati yo yathA).

tripadurdhva udaitpurushaha

padosyeha bhavatpunaha

tato vishvajya kramat

sashana ashane abhi

 

Meaning: Three parts of the Purusha rise above all creations, one part of his is manifested again and again as this creation.Then He pervades this universe as the conscious as well as the unconscious ( comprising a variety of sentient and insentient objects , the living and non-living)

*The Purusha looms above all creation. He is filled with grace and all joy, knowledge, and goodness. He is eternal, and the basis of all. The world's sustenance is but his sport. His joy is himself, as he is all. 

tasmad viradajayata

virajo adhi purushah

sa jato atyarichyata

pashchad bhumimatho puraha

Meaning: From Him (the Adipurusha or original Supreme Being) was born the Virat (or Virat Purusha, the immense universal form) and in this Cosmic body the Omnipresent manifested himself as purusha (or being, Brahma). Having manifested  Himself, he multiplied and appeared as all diversity and then as this Earth and this body (the living beings)

*From Purusha came forth the universe. The creative aspect of his, Brahma, came forth, and grew to include everything in himself. This is why the universe is called ``bramhAnda'', the egg/sphere of Brahma. ``BramhAnda'' is also an adjective indicating magnitude.

What did this Brahma do after he was born? He grows very large after being born (sa jAto atyaricyata). And then (pascAt) he (sa) creates the earth (bhUmim) and then (ata), (pura) -- cities -- bodies for creatures to live in. ``virAt vyaktRkto deva-tiryag-manushyAdi rUpo 'bhUt''. He became large and became the bodies, or gave form to devas, animals (tiryak) and humans.

yatpurushena havisha

deva yajnam atanvata

vasanto asyasidajyam

grishma idhmash sharaddhavihi

Meaning: When (there being no external material other than the Purusha) the Devas performed a universal sacrifice, with the Purusha Himself as the sacred offering, the Vasantha (spring season) became the ajya (ghee /clarified butter), Grishma (Summer) the idhma (pieces of wood/fuel), Sharad (autumn) the havis (oblation).

*Clarified butter, or ghee, is what is poured on the fire to make it burn brighter. The fire of course, is an essential part of any sacrifice. Fire is what speeds betweeen heaven and earth carrying the food of sacrificial havis offerings to the gods. Spring brightens creation as the ghee brightens fire. Samit (palAS, flame of the forest) twigs are fed to the fire, to make it hotter -- these samit brands are Summer. Autumn with its brilliant hues was offered into the fire as havis.

saptasyasan paridhayaha

trissapta samidhah kritaha

deva yadjajnam tanvanaha

abadhnan purusham pashum

Meaning: For this yajna (sacrifice or spiritual ceremony) there were seven paridhis (fuel pieces serving as borders). And, twenty-one items were made the samit or sacrificial fuel sticks. The devas as the performers of this yajna , tied the purusha (himself) as the pashu (sacrificial animal).

Note: The seven enclosing sticks refer to the 5 elements (earth, water, fire, wind, and sky), plus day and night. Twenty-one fuel sticks refer to the 5 sense organs (eye, nose, mouth, ear and skin), plus 5 vital breaths (prANa, a-pA-na, vyA-na, u-dA-na, and sa-mA-na), plus 5 organs of work (hands, legs, genitals, two excretory organs), plus 4 feelings of the mind (a-ntaH-ka-ra-Nam viz manas , buddhi,chitta, ahamkara), plus dha-rma and a-dha-rma. Interestingly, we lead our own life-ya-jN~a.

*The sRshTi yajna was Purusha's alone. He was havirbhokta, he who enjoys/eats the havis -- burnt offerings to the fire. His senses were the devas, the gods, who were the ritvik-priests of this sacrifice. Nothing but himself existed to sacrifice. And so he sacrificed himself (purusheNa havisha as the offering into the creative fires of his heart. A sacrifice of his self to himself, for what or who  existed but he? So the devas bound Brahma as the beast of sacrifice, and made ready for the rite.

tam yajnam barhishipraukshan

purusham jatamagrataha

tena deva ayajantaha

sadhya rishayashchaye

Meaning: They set up for sacrifice the Purusha as the object of their meditation-Him, firstborn of all was sanctified(sprinkled with holy water) on the sacrificial bed of straw (ba-rhi-SHi).By this means (devA RshayaS ca) did the Achievers, seers and the gods performed sacrifice (ayajanta).

tasmad yajnat sarvahutaha

sambhritam vrishadajyam

pashugamstya gashchakre

vayavyan aranyan gramashcaye

Meaning: From that yajna called Sarvahut was produced the prshad-Ajyam - ghee mixed with yogurt.From this (prshad-Ajyam) were created beasts (pashoon), (vAyavyAn) denizens of the air, (AraNyAn) denizens of the woods, (grAmyAn) and denizens of the villages.

tasmad yajnat sarvahutaha

richassamani jijignire

chandhagamsi jijignire tasmat

yajus tasmad ajayata

Meaning: From that Sarvahuta yajna wherein the Cosmic Being was Himself the oblation, were born the riks (the mantras of the Rig-veda) and the samans (the mantras of the Sama-veda). From that (yajna) the metres (like Gayatri) were born. From that (yajna again) the yajus (the Yajur-veda) was born.

 

tasmadashva ajayata

ye ke cobhaya dataha

gavo ha jijignire tasmat

tasmad jnata ajavayaha

Meaning: From that (yajna) were born horses and beings with two rows of teeth. From that were born cattle. From that (again) were born goats and sheep.

yatpurusham vyadadhuhu

kadhita vyakalpayan

mukham kimasya kau bahu

kavuru padavuchayate

Meaning:  (Now some questions are raised by the sages) When the gods decided to (mentally) sacrifice the Viratpurusha (and produce further creation), in how many ways did they do it? What became of his face or mouth? What became of his two arms? What became of His two thighs? What were (the products of) the two feet called?

brahmanosya mukhamasit

bahu rajanyah kritaha

uru tadasya yadvaishyaha

padhyagam shudro ajayata

Meaning: His face(or the mouth) became brAhmaNas, form his arms came the rAjanya -the Kings. What were his thighs were made into vaishya - the merchants, and from his feet were the shoodras - servants born.

*Brahmana representing head (face and mouth) - power of thought and discrimination. Kshatriya representing His arms - power of protection and preservation. Vaishya representing the thighs - power of acquisition and distribution and Shudra represent feet - power of support and movement of the Supreme person

chandrama manaso jataha

chakshoh suryo ajayata

mukhad indrash chagnishcha

pranadvayur ajayata

Meaning: The Moon (symbol of the mind) was born from His (cosmic) mind; the Sun (symbol of self and consciousness) was born from His eyes. Indra (power of grasping and activity) and Agni (will-force) came from His mouth; from His vital energy (breath) air was born.

nabhya asidanta riksham

shirshno dyauh samavartata

padhyam bhumirdishash shrotrat

tada lokagamm akalpayan

Meaning: From his navel was produced the Space (antariksham),from His head the Heaven (Dhyuloka) was established.From His feet the Earth (Bhoomi) and his ears the directions(Dishas).Thus they constituted the worlds by mere intent (Sankalpa).

vedahametam purusham mahantam

adityavarnam tamasastu pare

sarvani rupani vichitya dhiraha

namani kritva abhivadan yadaste

Meaning: "I Know (through intuitive experience) that valorous purusha who is and who has materialized all forms and made all names and maintains all of these , that glorious purusha is beyond darkness and is brillinat like the sun."

dhata purastadya mudajahara

shakrah pravidvan pradishashcha tasraha

tamevam vidvan amrita iha bhavati

nanyah pantha ayanaya vidyate

 

Meaning: Realizing the Purusha thus, whom Brahma (the creator) and Indra (who is well versed in all matters) have (also) glorified earlier, one will be liberated in this very life. There is no other way (for liberation) indeed.

*The Purusha is manifested by the chanting of this mantra, to who chants this, in their hearts. This is the beginning - of the world, of contemplation of the worlds, of knowledge. In this knowledge, in knowing this by the heart, by the soul, is the beginning of liberation. To know of no other way but this reflects mahAvishvAsa - great faith.

yajnena yajnam ayajanta devaha

tani dharmani pradhamanyasan

te ha nakam mahimanas sacante

yatra purve sadhyah santi devaha

 

Meaning: Gods performed yajna offering yajna to yajna itself. Those were the first acts of Dha-rma. By doing so, they attained the glory of heaven just as the sAdhyAs and gods in the past.

adbhyas sambhutah prithivyai rasacca

vishvakarmanas samavartatadhi

tasya tvashta vidadhad rupameti

tatpurushasya vishvamajanamagre

Meaning: The Viratpurusha manifested Himself from out of (the all-pervading) water as also the essence of the element of earth. This Viratpurusha was born out of the greatness of the Paramapurusha, the Creator. The (Paramapurusha, known as) Tvashta engaged Himself in the act of creating (the fourteen planetary systems), (which form of the expanded) figure (of the Viratpurusha). (Thus) the entire creation (related to the Viratpurusha) came into existence in the very beginning of creation.

vedahametam purusham mahantam

adityavarnam tamasah parastat

tamevam vidvan amrita iha bhavati

nanyah pantha vidyate'yanaya

Meaning: I have realized the supreme Purusha, brilliant as the Solar hue and beyond the veil of darkness (Maya). Knowing him thus, one will be liberated in this very life. There is no other way (for liberation) indeed.

prajapatishcharati garbhe antaha

ajayamano bahudha vijayate

tasya dhirah parijananti yonim

marichinam padamicchanti vedhasaha

Meaning: As Prajapati, the Lord of his subjects he live 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 creators and the knowers desirous of attaining the postition of sages like Mareechi workship Him.

yo devebhya atapati

yo devanam purohitaha

purvo yo devebhyo jataha

namo ruchaya brahmaye

Meaning: Salutations to the self-luminous Brahman, who shines as divinity in the Gods, who is their preeminent master and who was born even before them.

rucham brahmam janayantaha

deva agre tadabruvan

yastvaivam brahmano vidyat

tasya deva asanvashe

Meaning: This essence of Brahman, the Gods realized early on and said: Whoever realizes the Brahman, they will have control over the Gods.

hrishcha te lakshmishcha patnyau

ahoratre parshve

nakshatrani rupam

ashvinau vyattam

ishtam manishana

amun manishana

sarvam manishana

Meaning: O Purusha! The goddesses Hri (Dignity) and Sri (Lakshmi, wealth) are Your consorts. Day and night are Your lateral limbs. The stars are Your form. The Ashvins are your widely opened (mouth). (O Purusha) fulfill our desire for self-knowledge as also our desire for the enjoyments of this world (like longevity, cows, and horses). Give us all that we need.

Om shanti shanti shantihi

Om, let there be peace, peace, peace.

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Purusha Suktam in Sanskrit with meaning PDF Format
Purusha Suktam in English with meaning PDF Format
Purusha Suktam in Telugu with meaning PDF Format
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