The Purusha Sukta

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The Vedic Hymn on dic Hymn on the Supreme Bethe Supreme Beinging by Sri V. Sundar  by Sri V. Sundar   February 17, 1995  February 17, 1995

Contents

Contents

 General IntroductionGeneral Introduction

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o InvocationInvocation

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o Introduction to the Purusha SuktaIntroduction to the Purusha Sukta

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 What is its place in the Vedas?What is its place in the Vedas? 

 What does it talk about?What does it talk about?

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o  Notes on this translation attempt Notes on this translation attempt

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 First anuvAkaFirst anuvAka

o o Verses 1-Verses 1- o o Verses !-"Verses !-" o o VeVerses rses #-11#-11 o o Verses 1-1$Verses 1-1$ o o Verses 1"-1%Verses 1"-1% 

 Second anuvAkaSecond anuvAka

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o Verses 1-"Verses 1-"



Invocation to the Acharyas

Invocation to the Acharyas

lakshmInAtha samArambhAm nAthayAmuna madhyamAm | lakshmInAtha samArambhAm nAthayAmuna madhyamAm | asmadAcArya paryantAm vande guruparamparAm || asmadAcArya paryantAm vande guruparamparAm ||

(hat )ondrous linea*e o+ preceptors, that starts )ith Sriman Naraana, (hat )ondrous linea*e o+ preceptors, that starts )ith Sriman Naraana, and came throu*h Nathamuni do)n to m o)n Achara, I salute that. and came throu*h Nathamuni do)n to m o)n Achara, I salute that.

Invocation to Vishvaksena (sEnai mudaliAr

Invocation to Vishvaksena (sEnai mudaliAr

yasya dvirada vaktrAdyAH pArishadyAH paraH Satam | yasya dvirada vaktrAdyAH pArishadyAH paraH Satam | vighnam nighnanti satatam vishvaksenam tamASraye || vighnam nighnanti satatam vishvaksenam tamASraye ||

An Introduction to the Purusha Sukta

An Introduction to the Purusha Sukta

!here is the Purusha Su

!here is the Purusha Suktam in the Veda

ktam in the Vedas"

s"

/indu reli*ious sources are classi+ied as 00Sruti or 00sm2ti. Sruti -- that )hich is heard -- is o+ /indu reli*ious sources are classi+ied as 00Sruti or 00sm2ti. Sruti -- that )hich is heard -- is o+ the nature o+

the nature o+ divine revelation. We believe that the Vedivine revelation. We believe that the Vedas, hmns composed das, hmns composed b seers and b seers and sa*essa*es  be*innin* as best as )e can date them in !333 4&, )ere sun* under divine inspiration. (his is  be*innin* as best as )e can date them in !333 4&, )ere sun* under divine inspiration. (his is

)h the are Sruti. (hese sa*es 00heard them as the

)h the are Sruti. (hese sa*es 00heard them as the voice o+ the 'ivine.voice o+ the 'ivine. 5nl t)o bodies o+ hmns are reco*ni6ed

5nl t)o bodies o+ hmns are reco*ni6ed as divinel composed. 5ne bein* as divinel composed. 5ne bein* the Vethe Vedas, and thedas, and the other, the

other, the (hiruvaamo6hi(hiruvaamo6hio+ 7aari 8aaran Sada*opan, oro+ 7aari 8aaran Sada*opan, or Sri Nammaa6hvaar,Sri Nammaa6hvaar, )hich are )hich are reco*ni6ed as

reco*ni6ed as e9uivalent to e9uivalent to the : Vethe : Vedas in das in the ;bhaa the ;bhaa VVedanta school, the Sri edanta school, the Sri VaVaishnavaishnava tradition. (he si< compositions o+ 7alian Neelan, or

tradition. (he si< compositions o+ 7alian Neelan, or Sri (hiruman*ai Aa6hvaar Sri (hiruman*ai Aa6hvaar , are reco*ni6ed, are reco*ni6ed as the " vedAn*as.

as the " vedAn*as.

=Note> ubhaa vedAnta re+ers to the t)o+old vedAnta, seen throu*h the

=Note> ubhaa vedAnta re+ers to the t)o+old vedAnta, seen throu*h the t)o ees o+ the t)o ees o+ the SanskritSanskrit ;panishads and the (amil 'iva Prabandham. (he are o+ paramount

;panishads and the (amil 'iva Prabandham. (he are o+ paramount and e9ual authorit to and e9ual authorit to SriSri Vaishnavas.

Vaishnavas.

Sm2ti is that )hich is remembered, and includes a

Sm2ti is that )hich is remembered, and includes a lar*e part o+ the commentar o+ the Velar*e part o+ the commentar o+ the Vedas,das, di++erent Puranas, epics, and other sources.

di++erent Puranas, epics, and other sources.

(he Purusha Suktam is one o+ the Pancha Suktams o+ the Sri Vaishnava sampradaa or tradition. (he Purusha Suktam is one o+ the Pancha Suktams o+ the Sri Vaishnava sampradaa or tradition. (he other +our are the Naraana Suktam, Sri Suktam, 4hu Suktam, and the Nila Suktam.

(he other +our are the Naraana Suktam, Sri Suktam, 4hu Suktam, and the Nila Suktam. (he Purusha Suktam is seen earliest in the

(he Purusha Suktam is seen earliest in the 2* Ve2* Veda, as the @3th Suktam da, as the @3th Suktam o+ its 13th mandalam,o+ its 13th mandalam, )ith 1" mantrams. ater, it is seen in the VaBasanei Samhita o+ the Shukla CaBur Vedam, the )ith 1" mantrams. ater, it is seen in the VaBasanei Samhita o+ the Shukla CaBur Vedam, the (aittria Aranaka o+ the 7rishna CaBur Vedam, the Sama Veda, and the Atharvana Veda, )ith (aittria Aranaka o+ the 7rishna CaBur Vedam, the Sama Veda, and the Atharvana Veda, )ith some modi+ications and redactions.

In South India, the Purusha Suktam, Vishnu Suktam, Sri Suktam, and Naraana Suktam are *enerall chanted to*ether in paaraanam.

(he Sri 2udram, Purusha Suktam, ;panishads, the Gita, and the Vishnu Sahasra Naamam are also recommended +or dail paaraanam - chantin*.

Since the Purusha Suktam is seen in all Vedas, it is cited as the essence o+ all Srutis b Veda Vasa in the 8ahabharata. Saunaka, Apastamba, and 4odhaana have also )ritten concernin* the use o+ the Purusha Suktam.

!hat does the Purusha Suktam talk a#out"

(he Purusha in the title o+ the Purusha Sukta re+ers to the Parama Purusha, Purushottama,  Naraana, in his +orm as the Viraa( Purusha. /e )as the source o+ all creation. It describes this

+orm o+ his, as havin* countless heads, ees, le*s, mani+ested ever)here, and beond the scope o+ an limited method o+ comprehension. All creation is but a +ourth part o+ him. (he rest is unmani+ested.

Purusha as 4rahma remained inactive, and Aniruddha Naraana, one o+ the +our aspects o+  Naraana in the +irst tier at the base o+ the Vishaaka Coopa, asked him 00Wh do ou do

nothin*? 004ecause o+ not kno)in*, 4rahma replied. 00Per+orm a aBna. Cour senses, the devas, shall be the ritviks. Cour bod shall be the havis. Cour heart, the altar. And I shall be he )ho enBos the havis -- the o++erin*. From our bod sacri+iced, shall ou create bodies +or all livin* creatures, as ou have done in kalpas be+ore this. (hus sas the sAkala brAmhaNA.

(his aBna )as called 00sarvahut, the o++erin* o+ all. (he act o+ creation itsel+ *re) out o+ aBna, the rite o+ sacri+ice. Who )as )orshipped at this sacri+ice? It )as the Purusha. Who per+ormed it? 4rahma, the creative aspect o+ the Purusha. Who )ere the ritvik priests ? (he devas, )ho are the Purushas senses. Who )as tied as the beast o+ the sacri+ice? 4rahma, a*ain. What )as

 barhis, the altar o+ the sacri+ice? All o+ nature. Who )as the +ire? (he Purushas heart. What )as sacri+iced? A*ain, the Purusha himsel+, his *reat bod that contained all o+ creation.

In a )a, this is a messa*e o+ love, that the Purusha )ould con sume himsel+ in the +ire o+

creation, to create all the )orlds. From this sacri+ice did all o+ creation emanate. (his is central to the messa*e o+ the Purusha Sukta.

vedAhametam purusham mahAntam Aditya varNam tamasaH parastAt | tam evam vidvAn amRta iha bhavati na anyaH panthA vidyate 'yanaaya || (his *reat Purusha, brilliant as the sun, )ho is beond all darkness, I kno) him in m heart. Who kno)s the Purusha thus, attains immortalit in this ver birth. I kno) o+ no other )a to salvation.

!hat a#out this translation attem$t"

(he redaction I have attempted to translate is based to a lar*e part on theistic tradition and approach, rather than a critical approach. (his is because this is the )a this )onder+ul cosmo*enical son* speaks to me. 8 sources +or the translation are to put it mildl, a

hod*epod*e. I have little skill in Sanskrit msel+, and have had to borro) hea vil +rom these sources>

 Purushasukta Bhashya of Ranganaatha Muni.

2an*anaatha 8uni D1th centurE is also kno)n as Peria eear or NanBeear in the Sri Vaishnava Sampradaa.

 Hymns from the Rig Veda, b ean e 8ee. Ne) Cork> 1@#$.  Hymns from the Vedas, b Avinash &handra 4ose. 4omba> 1@"".

 ``Anna'' 's transation into Tami of the Purusha Suktam. 8adras> 1@%".  Rg !hAshya saMgraha, &hanana, ed., 5rient Publishin* /ouse, 'elhi> 1@"$.

/ope+ull, that )orks. And no), on )ith the sho)

Sri Purusha Suktam

 prathama anuvAkam

Verse %

sahasra SIrshA purusha: | sahasrAksha: sahasrapAt |

sa bhUmim vishvato vRtvA | atyatishad daSAngulam || ! || DsahasraE (housands DSIrshAE o+ heads has Dpurusha>E

the *reat bein*. DsahasraE (housands o+ DakshaE ees has he, Dsahasra pAtE and thousands o+ le*s. DsaE /e Dv2tvAE

mani+ests Dbh;mimE the )orld. Datatish(atE /e stands  beond DdaSAn*ulamE the count o+ ten +in*ers.

(he )ords 00purusha in its most literal sense means man. (his is not a *eneric +or human, but includes the masculine sense and principle o+ the )orld. In one )a, it is interpreted as Naraana alone is purusha, and all the rest o+ prakriti, creation, is +emale. Purusha ma also be split as pura H usha -- the da)n-li*ht DushaE o+ the cit o+ the bod DpuraE. 5r pu H rusha, one )hose passions

are re+ined. 5r even puru H sha, +illed )ith )isdom and happiness. Which purusha is re+erred to here?

8an - is a simple ans)er, )ith some merit +or its ar*uments. 8an )as created +irst, and he is a creature that kno)s not its o)n *lor, and he is sacri+iced +or the rest o+ creation -- a humblin* thou*ht +or us.

/o)ever, theistic and mstic sources tend to interpret purusha as Parama Purusha, the Sup reme Purusha, Purushottama, the best amon* purushas, Sriman Naraana. /e is the source and the  basis o+ all creation, he mani+ests himsel+ in all o+ it. All creation is his bod -- the vishvaroopa

mahAkAa. /e encompasses it.

So )h does this Purusha have thousands o+ +eet, hands, ees? 5ne must remember that lar*e numbers, like a thousand, can re+er to a +u66 00uncountable. SAaNAcAra interprets this as the Purusha mani+estin* himsel+ in all that lives. And since all )as created +rom his bod, as )e shall see, all heads are his heads, all ees his ees, all +eet his +eet.

And then )e see that the Purusha e<tends beond ten +in*ers. 2ather limited that seems -- until )e read sAaNA a*ain. (he ten +in*ers here are the di*its, the ten +in*ers o+ human hands. (he are the basis o+ count, o+ all mathematics, o+ all the lo*ic and science built on mathematics. /o)ever, the are all limited )hen it comes to anal6in* purusha. /e is transcendent, and  beond such limited understandin*.

With uncounted heads ;ncounted ees, and ;ncounted +eet, /e 8oves, as all o+  &reation

Veril is /e ;ncountable. 4eond the *rasp 5+ the hands o+ men.

Verse &

purusha eveda"# sarvam | yad bhUtam yac ca bhavyam | utAmRtatvasyeshAnaH | yad annenAtirohati || $ || DpurushaE purusha DevaE alone Didam sarvamE is all

o+ this, Dad bh;tamE that )hich )as, Dac ca bhavamE and that )hich is too be. DutaE 8oreover Dam2tatvasaE o+

immortalit too DIshAnaE is he alone ord. DadE (hat )hich DannenaE as +ood DatirohatiE sho)s itsel+, that too is  purusha.

Purusha is creation, this )e kno). In time, he is all that is, all that )as, and a ll that is to be. 'oes he have an end, like death ? No. /e is ord o+ immortalit, o+ the eternal that dies not Da-m2taE. &reation +eeds on itsel+. It re9uires +ood to *ro), to +lourish. What is +ood but other li+e? i+e +eeds on li+e, be it plant, or animal li+e. (his is )h )e sa the )orld *ro)s on +ood, the )orld is +ill o+ +ood Dannamaam Ba*atE. All that is hidden in creation, and all that e mer*es, to sho) itsel+ and be +ood, all this is purusha. /e sustains creation as +ood.

(hat )hich is, Was, and is to be. All o+ this

Is he alone.. And the eternal, 4eond all end, /e is ord, Alone, o+ that. (he )orld is +ood.. (hat )hich hides, And ventures +orth, /e is that too.

Verse '

etAvAn asya mahima | ato %yAyA"Sca pUrusha: |

pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi || & || DetAvAnE All that is here seen DasaE is his DmahimaE

*reatness. Data>E And then, beond all this Dpurusha> caE is that Purusha DBAAnE *reat. DvishvA bh;taniE All that )as created in this )orld DpAdoE is but one part DasaE o+ him. DtripAdE (he other three parts are DdiviE in heaven, Dam2tamE )here the are eternal.

(his )orld o+ name and +orm DnAma-r;pa-bheda- Ba*atE is but one part o+ Purusha. Sat DtruthE, cit Dbein*E and Ananda DblissE are the other three parts, that rest in Naraana alone, and are eternal in him. As Sri 7rishna sas in the Gita D13-:E, ma eka amSena sthito Ba*at -- 4  a +raction o+ m o*ic po)ers alone I sustain this )orld. And he is the one )hose sport is this )orld, )ho sports )ithout distinction o+ name or +orm. Dr;pa nAma vibhed ena Ba*at krIdati o athAE.

All that ou see Is but his *lor /e is more (han all o+ this All o+ creation

(hree parts eternal 2est in him alone.

Verse 

tripAd Urdhva udait purusha: | pAdo 'syehAbhavatpuna: | tato vishvan vyakrAmat | sASanAnaSane abhi || ( || DtripAdE (hree parts Dpurusha>E o+ the purusha DudaitE rise

above, D;rdhvaE above all creation. DpAda>E 5ne part alone

DasaE o+ his DihaE is here DabhavatE mani+ested Dpuna>E a*ain an d a*ain. DtataE From that part did DsASana - anaSanaE bein*s that eat and eat not, DvishvakE all o+ these DabhivAkramatE did come +orth.

2an*anathamuni comments on the *reatness o+ the Purusha )ho looms above all creation. he is +illed )ith *race and all Bo, kno)led*e, and *oodness. /e is e ternal, and the basis o+ all. (he )orlds sustenance is but his sport. /is Bo is himsel+, as he is all. (hat besides, even the Vedas )onder about his *reatness. 00so an*a veda adi vA na veda. /e alone kno)s -- or mabe he kno)s not. D2* Veda, nAsadIa s;ktaE.

(he )a 00ad annenAtirohati and 00sASanAnaSane abhi vAkramat are interpreted is a point o+ some discussion. Peterson, 2enou, and e8ee, )ho *ive simpl 00man +or Purusha, interpret these as 00man, )ho *ro)s b +ood, 00a part o+ man )as made into all thin*s that eat and eat not, and advanced to)ards theseas these, out)ards. I pre+er sAaNAs interpretation, as *iven

above. Not onl is the importance o+ +ood stressed, t)o verses be+ore, but no) Purusha is also that )hich eats not, li+e and non-li+e. (his is in con+ormit )ith the Visistadvaita vie) o+

4rahman mani+est as cit and acit, livin* and inert. (hree parts o+ his

Are beond all this All o+ this, is but a part. A*ain and a*ain,

All that eats, And that eats not Appeared +rom this 5ne part o+ /is.

Verse )

tasmAt virAd a%Ayata | virA%o adhipUrusha : |

sa %Ato atyaricyata | pashcAd bhUmimatho pura: || ) || DtasmAtE +rom that *reat purusha DvirAtE did the shinin*

virAt, )ith its needs in heart Dpurusha>E came +orth 4rahma, to care +or it. DsaE /e DBAta>E )as born

Dati aricataE and *re) ver lar*e, e<tendin* DpascAtE

in +ront Dbh;mimE o+ the earth Data>E and then Dpura>E behind.

From Purusha came +orth the universe. (he creative aspect o+ his, 4rahma, came +orth, and *re) to include everthin* in himsel+. (his is )h the universe is called 00bramhAnda, the e**sphere o+ 4rahma. 004ramhAnda is also an adBective indicatin* ma*n itude. (his ima*e o+ e<tendin* above and on all sides o+ the earth is in concordance )ith 2an*anathamuni.

What did this 4rahma do a+ter he )as born ? SAaNA *ives the +ollo)in* interpretation. /e *ro)s ver lar*e a+ter bein* born Dsa BAto ataricataE. And then DpascAtE he DsaE creates the earth Dbh;mimE and then Data>E, Dpura>E -- cities -- bodies +or creatures to live in. 00virAt

vakt2kto deva-tira*-manushAdi r;po bh;t. /e became lar*e and became the bodies, or *ave +orm to devas, animals DtirakE and humans.

(here is support +or the +ormer vie) +rom the sAkala b rAhmaNa, ho)ever. In this )ork, Aniruddha Naraana, one o+ the +our aspects o+ Naraana in the +irst tier o+ the Vishaka Cupa, appears to 4rahma. (his 4ramha, en*or*ed )ith *ro)th as it )ere, is ina ctive, he does nothin*. Aniruddha asks him the reason +or his inactivit 00brahman kim t;shNIm bhavasi - iti and 4rahma replies, 004ecause o+ not kno)in* - 00aBnAnAt - iti hovAca. /o)ever, 4rahma has to create. (his is his nature. So to remove his i*norance, Aniruddha Naraana instructs him to  per+orm s2sh(i aBna, the sacri+ice o+ creation.

In the brAhmaNa, this is termed kAncana aBna, the rite o+ *old. 00brahman s2shtartham kAncana aBnam kuru. 4 this means )ill ou be able to create the )orlds, as ou have in kalpas past. (he rest o+ Aniruddha Naraanas instructions and the details o+ the srS/ti a*na are *iven in the verses to come.

From him came +orth (he bri*ht ;niverse

And he became a &reator  For its sake

And so he created (he verdant Jarth And creation Was his bod.

Verse *

yatpurushena havishA | devA ya%nam atanvata |

vasanto asyAsI*dA%yam | grIshma idhma Saraddhavi: || + || DatE (hat DaBnaE rite that DdevA>E the *ods DatanvataE

 per+ormed, DpurushenaE )ith the Purusha himsel+ as DhavishAE havis, the +ire o++erin*, DvasantaE the Sprin*

DAsItE became DABamE its *hee. D*rIshmaE (he summer   became its DidhmaE samit-)ood +irebrand, DSaradE Autumn  became Dhavi>E its burn o++erin*.

What sort o+ aBna is this s2sh(i aBna? Nothin* e<ists but 4rahma-purusha, )ho envelops all. o*icall, none o+ the ritual paraphernalia, the materiel, e<ist. It does not make consistent sense, to me, to look at this as an actual rite o+ 00sacri+ice, )here the *ods sacri+iced a *iant to create the )orld, as this has sometimes been decribed. (his )as in a co mparative )ork that compared the Purusha Suktam to the Norse tale o+ ho) the Aesir made the )orld +rom the bod o+ Cmir, the +rost-*iant.

&onsider ho)ever the traditional vie) o+ this as a mAnasa aBna, a meditative sacri+ice, o+ and in the heart, the +irst *edankeneksperiment, i+ ou )ill

(he s2sh(i aBna )as Purushas alone. /e )as havirbhokta, he )ho enBoseats the havis -- burnt o++erin*s to the +ire. /is senses )ere the devas, the *ods, )ho )ere the ritvik-priests o+ this

sacri+ice. Nothin* but himsel+ e<isted to sacri+ice. And so he sacri+iced himsel+ DpurusheNa havishaE as the o++erin* into the creative +ires o+ his heart. A sacri+ice o+ his sel+ to himsel+, +or )hat or )ho e<isted but he? So the devas bound 4rahma as the beast o+ sacri+ice, and made read +or the rite.

&lari+ied butter, or *hee, is )hat is poured on the +ire to make it burn bri*hter. (he +ire o+ course, is an essential part o+ an sacri+ice. Fire is )hat speeds bet)eeen heaven and earth carrin* the +ood o+ sacri+icial havis o++erin*s to the *ods. Sprin* bri*htens creation as the *hee bri*htens +ire. Samit DpalAS, +lame o+ the +orestE t)i*s are +ed to the +ire, to make it hotter -- these samit  brands are Summer. Autumn )ith its brilliant hues )as o++ered into the +ire as havis.

Sprin* )as the *hee (hat bri*htened the +ire Summer the )ood (hat +ueled it Autumn )as burnt In this *reat rite

(hat the *ods sacri+iced (he Purusha in.

Verse +

saptAsyA san paridaya: | tri: sapta: samida: krtA: |

deva yad ya%nam tanvAnA: | abadhnan purusham paSum || , || DasaE For this sacri+ice DsaptaE seven )ere Dparidaa>E the

sheathin* lo*s, the +ences. Dtri>saptaE (hrice-seven, that is t)ent one Dsamida>E the samit-)ood +irebrands DkrtA>E made, Dad aBnamE +or the sacri+ice +or )hich DdevA>E the *ods

as DtanvAnA>E as per+ormers o+ the sacri+ice DabadhnanE bound DpurushamE the purusha DpaSumE as the beast o+ sacri+ice.

(he A*A*ni, the sacred +ire o+ the sacri+ice, is invoked on a vedi, or altar, that is al)as sheathed, or +enced. sAaNA *ives us this> 00aish(ikasAvAhavanIasa traa> paridaa> uttaravedikAstraa> AditaSca saptama> paridhi pratinidhi r;pa>. (hree +ences are in the uttaravedi part, three in the AvAhanIa, and Adita is the seventh sheath, or +ence.

 Nothin* had been created at this point. So )hat )ere the paridi-s? (he seven chandas-s, or metres, *Aatri, trish(up, brhatee, pankti, ushNuk, anushtup, and Ba*atI ma  be the seven here. /o)ever, later verses )ould seem to *o a*ainst this hpothesis. (he chandas-s seem to be later creations, as the basis o+ speech. (he maitrAaNi upanishad su**ests prthvi DearthE, ap D)aterE, teBas D+ireE, vAu D airE, AkASa DspaceE, ahamkAra De*oE, and buddhi DintellectE as these seven. (he +ive elements or panchabh;tas amon* these, Dprthvi, ap, teBas, vAu, AkASaE, alon* )ith the +ive subtle principles or tanmAtras, the +ive active senses or karmendrias, the +ive

discernin* senses or BnAnendrias, combined )ith anta>karaNam, darkenin*, are said to be the t)ent one samit +irebrands, in the painkI brAhmaNa.

Seven )ere the +encin* lo*s (hrice seven the +irebrands made When the *ods bound the Purusha As the beast +or their sacri+ice.

Verse ,

tam ya%nam barhishi prokshan | purusham %Atam agrata: | tena devA aya%anta | sAdhyA RshayaS ca ye || - ||

DtamE (hat DpurushamE purusha DaBnamE o+ the sacri+ice, DBAtamE )ho )as Da*rata>E in the be*innin*, DsAdhA>E those achievers DprokshanE sprinkled him )ith hol )ater DbarhishiE on the sacri+icial bed o+ stra). DtenaE 4 this means DdevA 2shaaS caE did the *ods and the seers DeE )ho )here, DaaBantaE sacri+ice.

/ere is the Purusha himsel+ bound as the beast o+ sacri+ice. (his beast has to be sancti+iced, on a sacred bed o+ stra), )ith hol )ater. (he )ord barhis indicates this stra). Accordin* to the Co*aratna, virAt Dthe allE, barhis and prakriti are snonms. In this sense, all o+ nature is the sta*e +or this sacri+ice, and Purusha the sacri+ice to be o++ered. /e )as +irstborn and +oremost o+ creation. (he )ord sAdhA> accordin* to 2an*anathamuni includes all devas, 2S/is, suras, and d)ellers o+ Vaikuntha. /o)ever, in other places, it has been interpreted to mean somethin* like an analo*ue to 00bodhisattva -- those )ho have the potential o+ +reedom +rom time, but have not et actuall achieved it. In the sense that SAdham indicates possibilit o+ achievement, I tend to)ards this vie).

/im, +irstborn o+ all o+ this

(he sancti+ied, on a bed o+ stra) 4 /im did the seers,

(hose *reat ones,

4 /im did the *ods too Sacri+ice.

Verse

-tasmAd ya%nAt sarvahuta: | sambhRtam prshadA%yam |

pashU"s tA"S cakre vAyavyAn | AraNyAn grAmyAs ca ye || - || DtasmAtE From that DaBnAtE rite Dsarvahuta>E called sarvahut

DsambhrtamE )as *athered Dprshad-ABamE *hee mi<ed )ith o*urt. From this DcakreE )ere created DpashoonE beasts, DvAavAnE deni6ens o+ the air, DAraNAnE deni6ens o+ the )oods, D*rAmAnE and deni6ens o+ the villa*es.

(here is no holdin* back in the s2sh(i aBna, it is 00sarva-hut, the o++erin* o+ all. At aBnas, )hat is called b sources like 2enou and e8ee as 00the clotted +at or 00the oil o+ the sacri+ice, curds mi<ed )ith *hee Dclari+ied butterE )as collected. 2an*ana thamuni is o+ the opinion that +or  this aBna, the prshadABam )as 00potenc o+ )ondrous hu e DprANiBanana hetu-bh;tam

vicitravarNam Ba*atkAraNa hetu bh;tam vIram prshadABam bhavatiE --- appearin* as a means  b )hich animals mi*ht be born, o+ )ondrous hue, a potenc that appeared as a means o+ the

cause o+ the )orld --- this )as the prshadABam, the seed o+ all creation. (he e<act snonm o+ semen, retas, is not mentioned, but I think that in this case )e ma sa+el assume this is )hat is meant. With this did 4rahma create the birds, and )ild and tame animals.

From that o++erin* 5+ all )as dra)n (he )ondrous seed 5+ all creation With that did /e Give +orms to all,  birds and beasts

5+ +ield and +orest.

Verse %.

tasmAd ya%nAt sarvahuta: | Rca: sAmAni %a%nire |

chandA"#si %a%nire tasmAt | ya%us tasmAd a%Ayanta || . || DtasmAt aBnAt sarvahuta>E From that Sarvahut rite D2ca>E

the 2* veda mantras and DsAmAniE sAma veda mantras

too DBa*nireE come +orth. DtasmAtE From that )ere DaBu>E the aBur veda mantras DaBaataE born.

sAaNa *ives this derivation +or sarvahut> 00sarvAtmaka puruS/o asmin aBne hooate so aam sarvahuta> -- that aBna in )hich Purusha, the soul o+ all, is o++ered as sacri+ice, that rite is

sarvahut. 5+ the Vedas, the 2* concerns itsel+ )ith recited hmns, in praise o+ nature and its deities, such as A*ni, Indra, the Aditass,the 8aruts, and so on. (he sAma chants are those o+ son*, the basis o+ music. CaBus, the Veda o+ the adhvaru priests, is that o+ the methods, and +ormulas +or the rite. Alon* )ith these comes +orth chandas, the metre or rhthm o+ hmnin*.

From that rite

5+ the *ivin* o+ All, 'id the recited hmns And the sun* come +orth And +rom that came (he poetic metre And +rom that arose (he ritual hmns.

Verse %%

tasmAdashvA a%Ayanta | ye ke cobhayAdata: |

gAvoham %agnyire tasmAt | tasma%%atA a%Avaya: || !/ || DtasmAdE From that DaBAantaE )ere born DasvA>E horses,

and bein*s )ith Deke caE onl one and DubhaAdata>E t)o ro)s o+ teeth. D*Ava>E &attle DBa*nireE )ere made DtasmAtE +rom that. DtasmAtE From that DBAtaE )ere born DaBA>E *oats and DAvaa>E sheep.

(he most common interpretation I have seen +or 00e ke cobhaAdata is all animals )ith t)o ro)s o+ teeth. (he one here, I have seen onl in aNNas (amil translation. /o)ever, it appeals to me as innatel ri*ht. As +or animals )ith one ro) o+ teeth, I cannot think o+ an e<cept )hales )ith their baleen. Someone )ith a better kno)led*e o+ 6oolo*ical orthodont ma be able to help me here KE. All the animals speci+icall mentioned here, presumabl had been tamed, and )ere counted as )ealth in 2* Vedic societ.

From that )ere born statel horses 4easts )ith one and t)o ro)s o+ teeth &attle too, )ere born thereo+ 

And *oats and sheep )ith them created.

Verse %&

mukham kimasya kau bAhoo | kavooroo pAdA ucyete || !! || DatE (he DpuruS/amE purusha Dvadadhu>E that the divided,

DkatidhAE into )hat +orms , ho), DvakalpaanE did the shape him ? DkimE What DAseetE became Dasa mukhamE o+ his mouth ? DkauE What are DuceteE no) called Dasa bAhooE his arms ? Dasa oorooE /is thi*hs, Dasa pAdauE his +eet, Dkau uceteE )hat do the call them no) ?

(his verse be*ins a series o+ 9uestions and ans)ers as to ho) the purusha )as divided up, and )hat each o+ the parts o+ his bod Dkosha roopa - the +orm that contained allE became, in the sarvahut rite o+ creation. Aniruddha Naraana had advised 4ramha that to make his bod the havis, Aniruddha the havirbhokta, and meditatin* on Naraana, mer*e himsel+, o++er himsel+ up to Naraanas +orm o+ +ire. DmAm ca havirbhbhuBam dhAtvA manmanAbhootva maa*nau nivaacaeE And b Bust +eelin* the touch Dmadan*a sparsha maatreNaE o+ h is, 4ramhas bod, in )hich all o+ the )orlds are contained DBa*at-kosha bhootas-tvat-kAoE )ould become hu*e DbrmhishateE and become the bramhanda, the *reat all. (he di++erent classes o+ animals that came +orth +rom this DtasmAt udbhootAni prANi BAtAniE, 4ramha )ould be able to establish +or them di++erent and appropriate +orms Da(/A puram nirmAaE and assume the role o+ creator DsraS/(/A bhavishasiE that he had in previous eons.

(hose samskrt 9uotes are +rom the P.S. samhita o+ the sAkala brAmhaNam, re+erred to be+ore. ike most brA8haNa verses, this ends )ith L evam srS/(/ia*nam o BAnAti sa Banmaneeha mukto bhavati L - Who kno)s the rite o+ creation thus, )ill be liberated in this ver birth.

So no) the details o+ this ritual dismemberment o+ the purushas bod , the bramhAnda, are *iven in the ne<t +e) verses as an account o+ this creation rite.

When the had 'ivided him up, Into )hat +orms 'is the cast /im ? And )hat o+ his mouth,

/is arms, his thi*hs, /is +eet ? What did the make them ?

Verse %'

brAhmaNo asya mukhamAseet | bAhoo rA%anya: krta: |

ooru tadasya yad vaishya | padbhyAm shoodro a%Ayata || !$ || DasaE /is DmukhamE mouth DAseetE became DbrAhmaNa>E

the 4rahmin, DbAhooE his arms Dkrta>E )ere made DrABana>E 7in*s. DadE )hat )ereDasa ooruE his thi*hs, DtadE the )ere made into Dvaisha>E the merchants, DpadbhAmE and +rom his +eet DshoodroE )ere the servants DaBAataE born.

An commentar on this has, to sa the least, si*ni+icant possibilities o+ spinnin* out o+ control as a discussion on the role and sstem o+ the varNa-BAti sstem. I think it best to let the verse speak +or itsel+, as a record o+ the )orld-vie) o+ its time, and let thinkers dra) their o)n conclusions.

From his mouth came +orth (he men o+ learnin*

And o+ his arms Were )arriors made From his thi*hs came (he tradin* people And his +eet *ave 4irth to servants..

Verse %

candramA manaso %Ata: | caksho sooryo a%Ayata |

mukhaadeendrascAgnischa | prANAdvAyura%Ayata || !& || Dmanasa>E From his mind DcandramAE )as the moon DBAta>E

 born. DcakshoE +rom his ees Dsoora>E the sun )as DaBAataE  born. DmukhAdE From his mouth Dindra-scaE Indra and Da*ni-scaE

A*ni and DprANAtE +rom his breath DvAu>E the )ind DaBAata>E )ere born.

(he natural phenomena mentioned in this verse are snonmous )ith their deities, )ho *ove rn them. (his sort o+ double re+erence is common throu*hout the 2*-veda, especiall in hmns addressed to various dieties that also contain some breathtakin* ima*es o+ nature and are  beauti+ul poetr. (he puruS/a is the source o+ these dieties too. sAaNAcara sas LathA

dadhi-ABa-Adi-dravAni *Avadaa> .... candra-Adao deva> api tasmAt iva utpanna itAha> Lust as essences like o*urt and *hee come +orth +rom undi++erentiated, but essential milk, di++erent in nature, et identical in source, even thus d id the Gods, like candra, come +orth +om the puruS/a. /e is indeed the basis o+ all thin*s. prANa is Bust one o+ the breaths reco*n i6ed b the vedic people. apAna, vAna, samAna, udAna are some o+ the others.

5+ his mind , the 8oon is born 5+ his *a6e, the shinin* Sun

+rom his mouth, (hunder and Fire, And o+ his li+es breath,

(he )histlin* )ind..

Verse %)

nAbhyA Aseedantariksham | sheerSHNau dhyau: samavartata |

DnAbhAE +rom his navel DAseedE did appear DantarishamE space. DsheerS/Na>E From his head )as Ddhau>E the sk Dsam-avartatE )ell established. DpadbhAmE From his +eet

DbhoomiE the earth DshrotrAtE +rom his ears Ddisha>E the directions DtathAE (his did the DakalpaanE b mere intent, that is sanka lpa, cause DlokAnE the )orlds.

(his verse is the conclusion o+ the details o+ the establishment o+ the )orlds b the devas, and the sAdhas.

Some te<ts mention the verse LsaptasAn paridhaa>L a+ter this, this is co mmon in most 2*-san*raha-s. (he last verse o+ the PS redaction in these te<ts D e*. e 8ee, &hananaE is La*nena a*nam..L )hich curiousl, is +ound else)here in the 2*veda. (his place is the Lasa vAmasa  palitasa hotu>L hmn, 2V -1:, b the rS/i deer*hatamas Dliterall, pro+ound darknessE.(he

asa vAmasa hmn is notable +or its intense and comple< ima*er, and I have et to +ind a satis+actor interpretation +or its riddles.

/o)ever, the ne<t three verse o+ the southern redaction are pre*nant )ith meanin*, and relevant to our en9uir.

Space un+olds From his navel (he sk )ell +ormed From his head

/is +eet, the earth /is ears the Muarters (hus the thou*ht up All the )orlds.

Verse %*

vedAhametam puruSHam mahAntam | AdityavarNam tamasastu pAre | sarvANi roopANi vicitya dheera: | nAmAni krtvAbhivadan yadAste || !+ ||

DatE (hat Ddheera>E valorous puruS/a DAsteE )ho is, )ho has Dvicita>E materiali6ed DsarvAniE all DroopANiE +orms, and Dkrta>E made DsarvAniE all DnAmAniE names, DabhivadanE and maintains all o+ these, DetamE that DmahAntamE *lorious DAditavarNamE

sun-brilliant DpuruS/amE puruS/a, DastuE )ho is DpAreE  beondDtamasE darkness, DahamE I Dveda>E 7no) him.

(his verse is probabl closest to the Sri Sampradaa visuali6ation o+ Sriman Naraana, as creator  and maintainer o+ all, D re+er back to namo bha*avate tasmai krS/Naa adbhuta karmaNe roopa nAma vibhedena Ba*at kreedati o ata>E, +ull o+ kalANa *uNas such as mahimA, brilliant as the sun, and beond all darkness. What is the advanta*e o+ kno)in* this then ? (his is e<plained in later verses. Also, in sAaNas commentar L mantradraS/tA svakeeam dhAnAnubhavam

 prakataatiL. (his mantra is ho) to visuali6e him +or meditation, and thus to kno) him. &ompare this to Vishvamitra in the 2amaana L aham vedmi mahAtmAnam rAmam sata-parAkramam  vasiS/to api mahAteBo e ceme tapasi sthitA>L - I kno ) the *reat souled 2ama, o+ deeds beond measure, po)er+ul in truth, more brilliant than Vasishta, )ho protected m a*na )ellL. 5r 8andodaris praise o+ 2ama as 8ahavishnu in the same, L tamasa> paramo dhAtA shankacakra *adhAdaraL - 5 &reator, )ho bears the &onch, the 'isk, and the 8ace as )eapons, )ho is Supreme above all darkness. (he ima*e o+ the sun here is especiall e++ective, as the tamas re+erred to here is the darkness o+ the soul, i*norance and inactivit.

I 7no) /im,

Glorious, Valorous, Who Names, Forms, And 7eeps all this, 4ri*ht as the Sun, 4eond all 'arkness.

Verse %+

dhAtA purastAdhyamudA%ahAra | shakra: pravidvAn pradishashcatasra: |

tamevam vidhvAnamrta iha bhavati | nAnya: panthA ayanAya vidhyate || !, ||

DaaNaaE (o moksha, liberation Dna vidhateE I kno) not o+ Dana>E other DpanthA>E paths. DamE Whom DdhAtAE 4ramha DudABahAra>E sa) as the Supreme 4ein*, and revealed DpurastAtE in the be*innin*, DamE )hom Dshakra>E Indra DpravidvAnE kne) )ell, Dpradishas-ca-tasraE in the +our 9uearters, and ever)here, DvidvAnE )ho kno)s DtamE /im DevamE in this manner DbhavatiE  becomes Damrta>E immortal DihaE in this ver birth.

In the be*innnin*, 4ramha said to the puruS/a, LCou are )ho )as be+ore me.. Cou are m *uide in thisL, namin* him the cause o+ himsel+, and all. Indra learnt o+ the *lor o+ the parama

 puruS/a +rom vAmadeva, and +rom the +our directions - 2an*anathamuni.

(he obBect o+ almost all vedic rites )as to make li+e, or death, a little less dan*erous D see, e*., Wend 'oni*er-5FlahertE. (he re+rain o+ the mantras +or these rites is Who kno)s this

con9uers death. Jven the stories in several bramhaNas involves seers seein* and praisin* )ith this hmn or metre, and thereb con9uerin* death. It is interestin* to note that the *oal is not li+e eternal DchiranBeevitvaE but a-mrta, or not-din*. (his is a matter o+ the soul rather than the bod, a di++erence )orth appreciatin*.

(he puruS/a is mani+ested b the chantin* o+ this mantra, to )ho chants this, in thheir hearts. (his is thebe*innin* - o+ the )orld, o+ contemplation o+ the )orlds, o+ kno)led*e. In this

no other )a but this re+lects mahAvishvAsa - *reat +aith. (his, nAna> panthA vidhate aanAa re+rain is also +ound in several upanishadas.

Who the &reator sa)

And revealed, as the &ause 5+ )hom Indra learnt In all the 9uarters Who kno)s /im thus &on9uers death no). I kno) o+ no other  Was, than this.

Verse %,

yagnyena yagnya*maya%anta deva: | tAni dharmANi prathamAnAsann | te ha nAkam mahimAna: sacante | yatra poorve sAdhyA: santi devA: || !- ||

Da*nenaE 4 sacri+ice DdevA>E did the Gods DaaBantaE sacri+ice Da*namE to sacri+ice. DtAniE (he DdharmANiE associated dharmas DAsanE became DprathamAniE the +irst. Dte mahimAna>E 4 the *lor o+ these ver dharmas DsacanteE )ill the *reat ones achieve Datra nAkamE that heaven )here DpoorveE the ones )ho )ere, be+ore, DdevA>E and the Gods also called DsAdhA>E the achievers, DsantiE are.

/ere then is the importance o+ the sacri+ice. (he t)o )ords A*a and tA*a are b oth related, and ma be translated as the one )ord, sacri+ice, *ivin* us a clue to the nature o+ the rite. (he )orld is established b sacri+ice - the puruS/a *ivin* his all, )hich is his sel+, his bod, to +orm this )orld, the lives on it, *ivin* them name and +orm. Wh did this happen ? (he nAsadia sookta relates, )hen neither bein* nor non-bein* )as Dna sat Aseet, na asat AseetE, the 5ne breathed, )ithout air. 4ut then, LkAmastada*re samavartatAtiL - desire +irst moved it. desire to be. And in its bein*, the )orld is. (his 5ne, )e call puruS/a, Sriman Naraana, God. And this is sat -J<istence, alon* )ith 7no)led*e and 4liss, part o+ the nature o+ the divine. So the ne<t time someone tells ou St. Au*ustine )as the +irst to de+ine God as the verb Lto beL, ou can re+ute them )ith this.. KE.

All that is, is born o+ this love, this desire. And all )as *iven DsarvahutE to brin* this about. (his is the nature o+ this bein*.

(his is the sacri+ice, )hose results )ere the be*innin* o+ all. (his is )h the verse sas LtAni dharmAni prathamAni AsanL - these dharmas became the +irst. (he are the +ruits o+ the sacri+ice, that provide us the means to our o)n liberation, our ver o)n stair)a to heaven.

4 Sacri+ice did the Gods Sacri+ice to Sacri+ice

4 the +ruits o+ this, (he +irst harvest, 'o the *reat ones

Ascend to )here the Gods (he +irst ones,

(hose )ho made strai*ht the )a Are.

Sri Purusha Suktam

dvitIa anuvAkam

Verse %

adbhyassambhoota: prthivyai rasAcca | vishvakarmaNassamavartatAdhi |

tasya tvaSHA vidadhadroopameti | tatpuruSHasya vishvamA%Anamagre || ! ||

Dadbha>E From the )aters and +rom the DrasAtE elemental essence o+ DprthivaiE earth Dsambhoota>E )as the bramhAnda, the

;niverse, born. DvishvakarmaNa>E As vishvakarma, the divine

architect, did puruS/a, )ho is DadhiE more than that ;niverse, appear DsamavartataE. Dtvash(AE As tvash(A, the divine smith he

DvidadhatE establishes Dtasa roopamE his +orm, that includes all the )orlds DetiE and mani+ests it ever)here. Da*reE In the be*innin* )as Dtat puruS/asaE that puruS/as DvishvamE all, his vishva roopa, DABanamE +ormed.

(he )aters o+ destruction are a*ain the )aters o+ creation, and +rom them does the earth reveal itsel+ a+ter praaa. From these elemental materials is the universe +ormed, and into these it dissolves. Ashes to ashes, and dust to dust. tvash(A )as the smith )ho +or*es Indras vaBra, thunderbolt, +rom the bones o+ the 2S/i dadeechi. Vishvakarma is the divine architect )ho  planned and built, amon* other cities, 7uberas Alakaapuri and also anka, and Indras cit.

From the )aters and earth 'oes all appear 

As a builder he builds, As a smith he +or*es it..

/e )ho )as all 4e+ore the all )as.

Verse &

vedAhametam puruSHam mahAntam | AdityavarNam tamasas pArastAt | tamevam vidhvAnamrta iha bhavati | nAnya: panthA vidhyate ayanAya || $ ||

DetamE (hat DmahAntamE *lorious DAditavarNamE sun-brilliant DpuruS/amE puruS/a, DastuE )ho transcends DpArastAtE all DtamasE darkness, DahamE I Dveda>E kno) him.DvidvAnE Who kno)s DtamE /im DevamE in this manner DbhavatiE becomes Damrta>E immortal DihaE in this ver birth. DaaNaaE (o moksha, liberation Dna vidhateE I kno) not o+ Dana>E other DpanthA>E  paths.

(his is a re-)orkin* o+ shlokas 1" and 1# in the +irst lesson, or pratama anuvAka. I 7no) /im,

Glorious,

4ri*ht as the Sun, 4eond all 'arkness. Who kno)s him thus &on9uers death no). I kno) o+ no other  Was, than this.

Verse '

pra%Apatischarati garbhe anta: | a%AyamAno bahudhA vi%Ayate | tasya dheerA: pari%Ananti yonim | mareecheenAm padamiccanti vedhasa: || & ||

DpraBApati>E As praBApati, ord o+ his SubBects, he DcaratiE lives Danta>E in D*arbheE the )omb. DaBAamAna> E ;nborn, DviBAateE he appears DbahudhAE in man )as. DdheerA>E (he stead+ast DpariBAnantiE kno) )ell DtasaE his DonimE true +orm. Jven Dvedhasa>E the creators, the kno)ers DiccantiE desire to the DpadamE positions o+ DmareechenAmE sa*es like mareechi, )ho )orship /im.

I must *o to sAaNa +or commentar on this rather obtuse verse. What is this )omb praBApati resides in ? bramhAnda roope *arbhe anat madhe praBApatir vi*rahavAn bhootva carati. virAt, the shinin* universe, the +emale principle that puruS/a *ave birth to, )hich in turn *ave birth to  puruS/a has no) been +ormed into the bramhAnda, and is compared to a )omb, in )hich

 praBApati, ord o+ his SubBects, puruS/a mani+ested as a +ertilit diet invoked in )eddin*s etc., resides. Purusha does not need to be born to mani+est himsel+ as all. (hat process be*ins be+ore he appears +rom, in and as virAt. /e encompasses satam, *naanam, anantam - truth,

kno)led*e, and in+init. Since he *ives birth to all, he is oni, themouth o+ the )omb. /is +orm is a oni, +rom )hich all is born. tasa praBApater onim Ba*atkAraNaroopam vAstavam

svaroopam. Who kno)s this ? dheera dhairavantA o*ena drtendriA mahAtmAno BAnanti -the brave, -the coura*eous, those )ho have made -their senses stead+ast in o*a, those *reat ones kno) this truth. Such is the compulsion o+ this truth that even the srshtikartA-s o+ this )orld, those that puruS/a has mani+ested himsel+ as in order to create, desire nothin* but to )orship him as tam eva upAsa mareeceenAm mareecatri-pramukhAnAm - the sa*e mareeci, and sa*es led b mareeci, atri Damon* the seven 2S/isE - as these sa*es do.

4irthin* this )ord /imsel+ ;nborn /e is kno)n b those Who oked their senses.. And even the kno)ers 5+ this )orld and more 'esire but to adore /im.

Verse 

yo devebhya Atapati | yo devAnAm purohita: |

poorvo yo devebhyo %Ata: | namo rucAya brAhmaye || ( || Dnama>E We salute Da>E )ho DAtapatiE shines as divinit in

Ddevebha>E in the Gods, Da>E )ho is Dpurohita>E 4rhaspati, priest to DdevAnAmE the Gods, Da>E )ho )as DBAta>E born Dpoorva>E  be+ore Ddevebha>E the Gods, DrucAaE )ho brilliant in himsel+,

DbrahmaeE is the parabramham, the supreme all.

 puruS/a )as, hiraNa*arbha> samavartatA*re - be+ore the *olden shinin* )omb o+ all, virAt, )as established. /e is +irst o+ all the Gods, their priest, their *uide to immortalit, and the

essence o+ their divinit. veril is he )orth o+ our salutations. (his is one ans)er to the 9uestion Lkasmai devAa havitA vidhema?L - Which God shall )e )orship b our o++erin*s ?

Who burns, +ire-bri*ht

In the Gods, )ho is their priest, Jldest, )ho is the Jssence, 5+ )hat Is,

We )orship /im.

Verse )

yastvaivam brAhmaNo vidhyAt | tasya deva asan vashe || ) || DdevaE (he Gods, )ho DBanaantaE send +orth the Drucam

 brAhmamE essence o+ the kno)led*e o+ 4rahman DabruvanE said this DtatE about that 4rahman Da*reE in the 4e*innin* > L DastuE )hoever DbrAhmaNa>E has an inclination to)ards 4rahman, i+ he DvidhAtE kno)s 4rahman DevamE thus, DdevA>E the Gods DasanE )ill be DtasaE in his DvasheE control. L

(he Gods taste o+ 4rahman.. (his Lrucam brAmhamL is et another +ood metaphor +or the

 Boinin*, or the union o+ the seeker and the sou*ht. Jven as he )ho eats +ood tastes it, so shall ou taste 4rahman, and enBo him. (he Gods are in the 4rahma- Vidaa-Sampradaaa, and the are our teachers, our *urus too. (he declare this in the be*innin*, as a sort o+ phalashruti, or list o+ +ruits o+ kno)in* the puruS/a thus > Who, )ith heart stead+ast on the puruS/a kno)s him thus, him even )e )ill serve. &ompare the (aittiria ;panishad, that talks about he )ho kno)s

4rahman - sarve asmai devA balim-Aharanti - All the Gods brin* him o++erin*s. (he Gods )ho taste

/im, and spread the )ord Said this, in the be*innin* 00Who )ith his heart 7no)s /im, thus,

/im even We )ill be bound b.

Verse *

hreeshca te lakshmeeshca patnyau | ahorAtre pArshve | nakshatrANi roopam | ashvinau vyAttam |

iSHam maniSHANa | amum maniSHANa | sarvam maniSHANA ||

DhreeshcaE /ree and DlakshmishcaE askhmi are DpatnauE )ives DteE to ou. Daho - rAtreE (he da and the ni*ht DpArshveE our sides. DnakshatrANiE the Stars DroopamE our brilliant +orm. DashvinauE the /ealin* Ashvins DvAttamE our mouth

DmaniS/ANaE Grant us DiS/(amE the kno)led*e that )e desire, DmaniS/ANaE *rant us DamumE happiness in this )orld,

DmaniS/ANaE *rant us DsarvamE all that is, no) and +orever 

/ree is the Goddess that *rants 8odest, and akshmi she )ho *rants Wealth. D

hreer-laBBAbhimAninee devata , lakshmee- raishvaAbhimAninee devatA - iti sAaNAE (he 'a and the Ni*ht are even such opposites. Sriman Naraana is the conciliation o+ all such opposites, even as Sesha, the snake, and *aruda, the ea*le, )orshippin* him to*ether si*ni+. /e is brilliant as the stars, and healin* comes +rom him.

Askin* him to *rant as iS/(am, amum, sarvam, is an analo*ue to askin* +or sat, Ananda, and chit. All )e ask is to kno) /im.

/ree and akshmi

Are our consorts, our  ()o sides, 'a and Ni*ht, (he stars our +orm,

/ealin* our )ords. Grant us

5ur desires, 5ur Bos, Cour all.

 bein* DmAnushebha>E

to all mankind. DbheshaBamE 8a plants, like medicinal herbs DBi*AtuE +lourish and *ro) DoordhvamE up)ards. DshamE Good Dna> astu E come unto us +rom DdvipadeE creatures that *o on t)o +eet DshamE and *ood +rom DchatuS/padeE those that *o on +our +eet. DshAnti>E Peace.

Sorro)s that are, and sorro)s to be We seek that )hich *rants us

Peace +rom these 8a the rite +lourish, And those )ho keep it.. (he *race o+ the *ods 4e )ith all mankind.. 8a the earth be covered With *ro)in* *reen And *ood come to us From all creation From bein*s that *o 5n t)o +eet and +our.. 8a the three-+old peace Jmbrace the and..

/edication

(his translation is dedicated to m *reat *rand+ather, 8ahomahopadhaaa 8analoor Veeravalli 2amanuBacharar. Its +aults are mine alone.(he spirit that moved and enthused me to even

attempt this is his, and )hat he inspires. I did no t kno) him in li+e. (his is m small attempt at rememberin* him, as he deserves to be remembered - in learnin*, in respect, in humilit, and most o+ all, in trin* - +or his spirit o+ doin* )as inde+ati*able.