The entire Universe is reverberating. When there is reverberation, there is sound. In other words, the entire cosmos is simply a manifestation of sound energy. The ancient Vedic sages through penance, could download cosmic data directly. They received cosmic truths in the form of sounds which they envisioned. These truths were recited as received, and passed on generations after generations.
Various truths downloaded by various ṛṣi-s gave rise to the ocean of Vedas. Veda Vyāsa later compiled these Vedas and classified them. These is how the 4 Vedas came to existence. Each of these Vedas had many branches. Each branch had 4 components :
(1) samhita
(2) brāhmaṇa
(3) āraṇyaka
(4) Upaniṣat
The Puruṣa sūkta comes in these parts of the Vedas:
1. kṛṣṇa-yajur-veda taittirīya-āraṇyaka 3.12.1 to 3.13.2,
2. ṛg-veda-saṃhitā 10-90,
3. śukla-yajur-veda mādhyaṃdina-śākhā 31,
4. śukla-yajur-veda kāṇva-śākhā 35,
5. sāma-veda 617,
6. atharva-veda 19.6.
Video: My student Kum. Shravanthi and I reciting the Puruṣa sūkta of kṛṣṇa-yajur-veda taittirīya-āraṇyaka
सहस्रशीर्षा पुरुषः। सहस्राक्षः सहस्रपात्।
स भूमिं विश्वतो वृत्वा। अत्यतिष्ठद्दशाङ्गुलम्॥ १ ॥
sahasraśīrṣā puruṣaḥ | sahasrākṣaḥ sahasrapāt |
sa bhūmiṁ viśvato vṛtvā | atyatiṣṭhad daśāṅgulam || 1 ||
सहस्रशीर्षा (sahasraśīrṣā) = thousand-headed
पुरुषः (puruṣaḥ) = Person
सहस्राक्षः (sahasrākṣaḥ) = thousand-eyed
सहस्रपात् (sahasrapāt) = thousand-footed
स भूमिं (sa bhūmiṁ) = He, pervades the earth
विश्वतः (viśvataḥ) = on all sides
वृत्वा (vṛtvā) = having encompassed
अत्यतिष्ठत् (atyatiṣṭhat) = stood beyond
दशाङ्गुलम् (daśāṅgulam) = ten fingers
Meaning: The cosmic person is thousand headed. He has thousand eyes and a thousand feet. He pervades the entire earth completely, from all sides. He extends beyond the ten-fingers ( ten-directions )
Commentary: The Vaiṣṇavites cognize the Puruṣa to be Nārāyaṇa. The Śaivites claim Him to be Śiva. The Veda-s do not consign a particular deity in the place of the cosmic being. Each person associates the absolute reality in the form that He adores. If you personally want to associate your favourite form in accordance to your Smṛti-s and āpta-s of your lineage, please do so but do not impose it upon universal Hindus.
The absolute reality is personified as a being in this mantra. When the mantra reveals Himself to possess infinite (thousand equates to infinity in Vedic terms) heads, eyes and limbs, it denotes His omnipresence and the state incomprehensible to the mind. As Svāmī Satya Sai Bābā says, when we say the Puruṣa has thousand heads, it means every head is His. So as to say, every jīva or being is verily the manifestation of the cosmic person. To identify the cosmic person in every being is the ultimatum of the mantra.
He permeates the entire world completely. As I have mentioned, they have personified the absolute reality without removing the abstract qualities of Him. He is seen to pervade every atom of creation. He also extends beyond all directions. Have you also noticed how you extend all ten fingers of your hands and look upwards whenever you are awed by the idea of God? This act denotes His extension and omnipresence which we cannot comprehend. We can only simply surrender without all our digits extended. An empty palm is a sign of surrender.
पुरुष एवेदं सर्वं। यद्भूतं यच्च भव्यम्।
उतामृतत्वस्येशानो। यदन्नेनातिरोहति॥ २ ॥
puruṣa evedaṁ sarvam | yad bhūtaṁ yac ca bhavyam |
utāmṛtatvasyeśānaḥ | yad annenātirohati || 2 ||
पुरुष (puruṣa) = Person
एव (eva) = indeed, verily
इदं (idaṁ) = this
सर्वं (sarvam) = all, everything
यद्भूतं (yad bhūtaṁ) = what has been (past existence)
यच्च भव्यम् (yac ca bhavyam) = and what will be (future existence)
उत (uta) = moreover, also
अमृतत्वस्य (amṛtatvasya) = of immortality
ईशानः (īśānaḥ) = the Lord, ruler
यदन्नेन (yad annena) = by food, through sustenance
अतिरोहति (atirohati) = grows, expands, transcends
Meaning: The Cosmic being is everything from the past and future. He is the immortal Lord who expands through food.Commentary: The absolute reality is the essence of everything , be it past of future. He is beyond time. He is immortal, changeless. As a ordinary mortal, we undergo changes as we grow and age. This is not applicable to the Cosmic Person who is every perfect. So how does He expand Himself for the play of the Universe? He does that through food. Nourishment creates beings, who continue to eat and grow and eventually die.
There's a very nice analogy here. Imagine yourself as a cosmic person, it would be dead boring! It would be so lonely. No concept of time, space, or limitation or imperfections. For some fun, you would want to create a world. And how do you create a world if all that exists is just you? If I want to create a plasticine mouse, I must have plasticine. In this case, I see the cosmic person using Himself, expanding Himself to create the world and beings, who are very His manifestations. Same essence, but yet so, so different. How does He do this? Through nourishment - food. From plants which nourish from the Sun, which then nourish the beasts, which then nourish other beasts and men. So, I play the whole game with the transmission of energy through food.
एतावानस्य महिमा । अतो ज्यायाँश्च पूरुषः ॥
etāvānasya mahimā | ato jyāyāṃśca pūruṣaḥ ||
| एतावान् | (etāvān )= | this much, such great |
| अस्य | (asya | ) = of Him (Puruṣa) |
| महिमा ( | mahimā | )- greatness, magnificence |
| अतः | (ataḥ)= | therefore, hence |
| ज्यायान् ( | jyāyān)= | greater, superior |
| च | ( ca | )= and, also |
| पुरुषः( | pūruṣaḥ )= | the Cosmic Being (Puruṣa) |
Meaning: Such is His greatness; but indeed, the Puruṣa is even greater than all this greatness
Commentary: This mantra asserts that words and logic cannot comprehend the magnimity of the Cosmic Being. Whatever that your mind can perceive as the 'greatest', the absolute reality is verily 'greater' than that!
पादोऽस्य विश्वा भूतानि । त्रिपादस्यामृतं दिवि | त्रिपादूर्ध्व उदैत्पुरुषः । पादोऽस्येहाभवत्पुनः ॥ ततो विष्वङ्व्यक्रामत् । साशनानशने अभि
pādo'sya viśvā bhūtāni । tripādasyāmṛtaṃ divi | tripādūrdhva udait puruṣaḥ । pādo'syehā'bhavat punaḥ ॥ tato viśvaṅ vyakrāmat । sāśanānaśane
abhi
पादः (pādaḥ) = one foot/quarter
अस्य (asya) = of Him (the Puruṣa)
विश्वा (viśvā) = all
भूतानि (bhūtāni) = beings, creatures
त्रिपाद (tripāda) = three quarters
अमृतं (amṛtam) = immortal, divine
दिवि (divi) = in heaven
त्रिपाद (tripād) = three quarters
ऊर्ध्व (ūrdhva) = above, elevated
उदैत् (udait) = rose up, emerged
पुरुषः (puruṣaḥ) = the Cosmic Being
पादः (pādaḥ) = one quarter
अस्य (asya) = of Him
इह (iha) = here, in this world
अभवत् (abhavat) = became, manifested
पुनः (punaḥ) = again, once more
ततः (tataḥ) = thereafter, from there
विष्वङ् (viśvaṅ) = all-pervadingly
व्यक्रामत् (vyakrāmat) = pervaded, spread
साशन (sāśana) = with food
अनशन (anaśana) = without food
अभि (abhi) = towards, over
Meaning: His one out of 4 parts manifested as the physical word. The remaning 3/4 parts maintain in the immortal, divine heavens. The three-parts of the cosmic person is so elevated, high up there. It is the one out of 4 parts that keeps manifesting in the physical realm. He all-pervades everything which is with food and without food.
Commentary: This is a very profound truth. It speaks about the manifest and unmanifest Universe. What we see as the visible universe is only a 1/4 manifestation of the absolute reality. This 1/4th is what permeates all animate and inanimate components of the world we live in. 75% of the absolute reality is unmanifest.
According to the ΛCDM model (Lambda Cold Dark Matter model), the great majority of ordinary matter in the universe is unseen, since visible stars and gas inside galaxies and clusters account for less than 10% of the ordinary matter contribution to the mass–energy density of the universe.
तस्माद्विराडजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः
tasmādvirāḍajāyata virājo adhi pūruṣaḥ ।
sa jāto atyaricyata paścādbhūmimatho puraḥ
|
Meaning: From the Cosmic being was born the Virāṭ Puruṣa - the gigantic cosmic form of the absolute reality. Like a reflection to the Cosmic Being, the Virāṭ Puruṣa manifested the function of creation by expanding and multiplying Himself, forming earth, regions, cities etc. The deva-s performed a yāga or sacrificial ritual, using the Cosmic being as the sacrificial item or havis.
Commentary: We understood that the Cosmic being ( absolute reality ) is barely manifest in the physical universe. The nature of the absolute reality is beyond comprehension. As such, in order to create the world, the Cosmic Being does it through His manifested expansion. The Virāṭ Puruṣa is the manifest Lord, who while is the reflection of the Cosmic Being, exists in the frequency of the physical universe.
Take this analogy- the Sun exists in its own dimension. In order to permeate the world, the Sun does the function through His rays, which expand from Him. The rays are an expansion which can exist in the earthly realm.
So the Virāṭ Puruṣa creates the world by becoming a sacrifical item. So as to say, He expands and makes Himself into parts, which later condense to form the five elements which then create the world.
vasanto asyāsīdājyaṃ | grīṣma idhmaḥ śaraddhaviḥ
वसन्तः (vasantaḥ) - Spring
अस्य (asya) - Of this (referring to the sacrifice)
असि (asi) - You are
आज्यम् (ājyaṁ) - Ghee, clarified butter (used in sacrifices)
ग्रीष्मः (grīṣmaḥ) - Summer
इध्मः (idhmāḥ) - Fuel, firewood
शरदः (śaradaḥ) - Autumn
धविः (dhaviḥ) - Oblation, sacrificial offering
Meaning: Spring was the ghee for the ritual of sacrifice, summer was the firewood which served as the fuel for the Agni and autumn was the oblation which was being offered.
Commentary: The seasons which define the setting of our world is equated to different aspects of the ritual. The heat of the summer is equated to the burning firewood. The spring season resembles rejuvenation where plants start germination. It is equated to the ghee which rejuvenates Agni on the burning firewood. And finally, autumn represents the bountiful harvest, the fruit of labour, equated to the fruits of benefit we get by offering the oblations into the sacrifical fire.
For the beings of the world, the seasons define their lives. The varying seasons, are however, part of the same 'ritual' through which the Cosmic Being expands from 'One' to 'many' or 'infinity'. Regardless of the glaringly diverse moods and differences in the creation and its impact on us, they are all verily part of the same source - the absolute reality ; the Cosmic Being Who expands Himself to form the cosmos through a sacrifical ritual.
*The term sacrifice is not to be taken in a negative context. It is not the same as the term Christians use for Christ. A Vedic yāga is called a sacrifice because it involves us offering something that is us, like honey, fruits, milk etc to the deities. That detachment and sense of offering to the beloved deities is somewhat a poorly translated 'sacrifice'*
सप्तास्यासन् परिधयः । त्रिःसप्त समिधः कृताः ॥
देवा यद्यज्ञं तन्वानाः । अबध्नन् पुरुषं पशुम् ॥
saptāsya āsan paridhayaḥ | triḥsapta samidhaḥ kṛtāḥ ||
devā yad yajñaṁ tanvānāḥ | abadhnan puruṣaṁ paśum ||
devā yad yajñaṁ tanvānāḥ | abadhnan puruṣaṁ paśum ||
सप्तास्य (saptāsya) - Seven were its
आसन (āsan) - Were, existed
परिधयः (paridhayaḥ) - Enclosures (sacrificial boundaries)
त्रिःसप्त (triḥsapta) - Thrice seven (21)
समिधः (samidhaḥ) - Firewood, kindling
कृताः (kṛtāḥ) - Were arranged, made
देवाः (devāḥ) - The devata-s
यद्यज्ञं (yad yajñaṁ) - That sacrifice
तन्वानाः (tanvānāḥ) - Stretched, extended, performed
अबध्नन् (abadhnan) - Bound, tied
पुरुषं (puruṣaṁ) - The cosmic being (Puruṣa)
पशुम् (paśum) - As the animal
Meaning: In this sacrifical ritual, there were seven enclosures with 21 firewood sticks arranged. The deva-s tied the object of sacrifice- the Cosmic being as the animal.
Commentary: Through the yajña, the Cosmic Being expanded as the Cosmos. In a microcosmic level, this equates to a physical sacrifice. A homa happens by setting a kuṇḍa using firewoods. This refers to the basis of creation (expansion of Cosmic Being).
7 represents the 7 dimensions of existence or loka-s, which represent the 7 planes of consciousness. They also run in parallel with the 7 cakra-s. The basis for creation is the 7 realms of consciousness.
21 is significant as it denotes the 5 sensory actions, 5 cognitive senses, 5 elements, and 5 forms of life force, and finally, the ego (idea of 'I').
Creation of beings happens on the basis of this. We all function based on these 21 principles. Thus, these principles are the basis for creation.
तं यज्ञं बर्हिषि प्रौक्षन् । पुरुषं जातमग्रतः ॥
तेन देवा अयजन्त । साध्या ऋषयश्च ये ॥
तेन देवा अयजन्त । साध्या ऋषयश्च ये ॥
taṁ yajñaṁ barhiṣi praukṣan | puruṣaṁ jātam agrataḥ ||
tena devā ayajanta | sādhyā ṛṣayaś ca ye ||
tena devā ayajanta | sādhyā ṛṣayaś ca ye ||
तं (taṁ) → That
यज्ञं (yajñaṁ) → Sacrifice
बर्हिषि (barhiṣi) → On the sacrificial grass (Kuśa grass, the altar)
प्रौक्षन् (praukṣan) → Sprinkled (or purified by sprinkling water)
पुरुषं (puruṣaṁ) → The Cosmic Being (Puruṣa)
जातम् (jātam) → Born, manifested
अग्रतः (agrataḥ) → First, in the beginning
तेन (tena) → With it (the sacrifice)
देवाः (devā) → The deva-s
अयजन्त (ayajanta) → Worshipped, performed the yajña
साध्याः (sādhyāḥ) → The celestial beings known as Sādhyas
ऋषयः (ṛṣayaḥ) → The sages (seers)
च (ca) → And
ये (ye) → Who
Meaning: They anointed that sacrifice on the sacred altar — the Puruṣa who was born in the beginning. With that (Puruṣa as the sacrifice), the Devas, the Sādhyas, and the ancient Ṛṣis performed the sacred ritual.
Commentary: The Cosmic sacrifice was ritually prepared with the purificatory steps. The primal Cosmic Being who was born in the beginning was offered into the yajña. This ritual was enjoined by the celestials and sages.
This illustrates the macrocosmic expansion of the absolute reality into the universe by reflecting it into the microcosmic yajña ritual. The first manifestation of the absolute reality is referred to as Hiraṇyagarbha. It is from this form of Hiraṇyagarbha that expansion happened to form the universe. The absolute reality needs to take a manifest form, which acts as the pioneer for the manifest Universe.
It is just like how you need milk as a starter in order to expand it into curd, ghee, cheese and sweets. The cow can be represented as the absolute reality. The milk, as Hiraṇyagarbha .
तस्माद्यज्ञात्सर्वहुतः | सम्भृतं पृषदाज्यम् ।पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये
tasmād yajñāt sarvahutaḥ |sambhṛtaṁ pṛṣadājyaṁ |
paśūn tān cakre vāyavyān |āraṇyān grāmyāś ca ye ||
तस्माद् (tasmāt) – From that (yajña, sacrifice)
यज्ञात् (yajñāt) – from the sacrifice
सर्वहुतः (sarvahutaḥ) – all offerings, the complete oblation
संभृतं (sambhṛtam) – was produced, was gathered
पृषदाज्यम् (pṛṣadājyam) – clarified butter mixed with curd
पशून् (paśūn) – animals
तान् (tān) – those
चक्रे (cakre) – created, made
वायव्यान् (vāyavyān) – those associated with air, wild animals
आरण्यान् (āraṇyān) – forest-dwelling animals
ग्राम्याः(grāmyāḥ) – domestic animals
च (ca) – and
ये (ye) – which, who
Meaning: From the oblations given to that sacrificial ritual, was obtained ghee and curd. From that, was created the animals, birds, wild and domesticated animals.
Commentary: In a sacrifical ritual, whatever oblations we offer bears fruits which benefits us. For example, offering havis in a Indra homa ensures timely rain which assures optimum crop harvest. By this parallel, the Cosmic Being who is the oblation, gives a return in the form of creation, so as to say. The vastness and magnamity of creation is His expansion.
It is He, who expanded to create the ecosystem of birds, animals and evolution. The civilization of man is stressed as domestication of animals. So, even creation of all organisms and their evolution and changes with timeline is the expansion of the Cosmic Being. This is not a past event. This is an event which is beyond time. Even now, the preservation and changes in creation are the outcome from the expansion of the Cosmic Being.
Image: Jain version of the Loka-Puruṣa, the Cosmic being.
तस्माद् यज्ञात् सर्वहुतः । ऋचः सामानि जज्ञिरे ॥
छन्दांसि जज्ञिरे तस्मात् । यजुस्तस्मादजायत
tasmād yajñāt sarvahutaḥ । ṛcaḥ sāmāni jajñire ॥
chandāṃsi jajñire tasmāt । yajustasmādajāyata
तस्माद् (tasmāt) – From that (sacrifice)
यज्ञात् (yajñāt) – from the sacrifice
सर्वहुतः (sarvahutaḥ) – the complete oblation, all offerings
ऋचः (ṛcaḥ) – the Rig Vedic hymns, Ṛg Veda verses
सामानि (sāmāni) – the Sāman chants, Sāma Veda hymns
जज्ञिरे (jajñire) – were born, were created
छन्दांसि (chandāṁsi) – the meters (Vedic poetic meters)
जज्ञिरे (jajñire) – were born, were created
तस्मात् (tasmāt) – from that (sacrifice)
यजुः (yajuḥ) – the Yajur Veda, sacrificial formulas
तस्मात् (tasmāt) – from that (sacrifice)
अजायत (ajāyata) – was born, emerged
Meaning: From the sacrifice, with complete oblations was born the mantras which constitute the Ṛg Veda, the Sāma Veda tunes, the mantras which constitute the Yajur Veda. The Vedic metres which strings all these Vedas were also born.
Commentary: As we had briefly seen in the introduction of the Vedas at the beginning of this article, we know that the Vedas are the cosmic vibrations. Sound energy gives geometry. Geometry gives shape. Shape, consolidated by the 5 elements, gives us forms which we see as the Universe. The crude geometry of the Universe vibrates as mantra-s which are what the Vedas are.
तस्मादश्वा अजायन्त । ये के चोभयादतः ।
गावो ह जज्ञिरे तस्मात् । तस्माज्जाता अजावयः
tasmādaśvā ajāyanta । ye ke cobhayādataḥ ।
gāvo ha jajñire tasmāt । tasmājjātā ajāvayaḥ
तस्मात् (tasmāt) – From that (sacrifice)
अश्वाः (aśvāḥ) – horses
अजायन्त (ajāyanta) – were born, were produced
ये के च (ye ke ca) – whatever other (creatures)
उभयादतः (ubhayādataḥ) – with two rows of teeth (referring to animals with both upper and lower teeth, such as donkeys and mules)
गावः (gāvaḥ) – cows
ह (ha) – indeed, surely
जज्ञिरे (jajñire) – were born, came into being
तस्मात् (tasmāt) – from that (sacrifice)
तस्मात् (tasmāt) – from that (sacrifice)
जाता (jātāḥ) – were born
अजावयः (ajāvayaḥ) – goats and sheep
Meaning: From that sacrifice, were born horses and the creatures with two row of teeth ( donkeys; cows ). Were also born the cows and sheeps.
Commentary: Horse represents life-force and swiftness. Life-forces vitalize all beings and keep them alive. Two rows of teeth represents something which is twice in nature. Teeth is called dvija in Sanskrit. This is because it is twice-born. We first have the baby tooth which falls to be replaced by the mature tooth. Dvija is the term which is used to describe initiates. In our culture, when a child is initiated into the Gāyatrī, to ensure his journey of enlightenment, he is said to be twice born. So, two row of teeth refers to the process of initiation into wisdom and higher purpose of life, besides being born as a lump of flesh to carry out the basic survival instincts.
Cows are referred to as go (gāvaḥ). Go also means Veda-s. Go means knowledge. So this again, corresponds to the twice-born who pursue the study of the Veda-s to attain higher levels of consciousness. Goat is called aja. There is another meaning to aja. a-ja means unborn. So it refers to one who is unborn. There are those who are born out of will or saṅkalpa. For example, Lord Brahmā is called aja.
Devī Mīnākṣī, who is an incarnation of Mother Pārvatī, appeared through the fire of a yajña.
In other loka-s, birth happens just by will without the need of two genders.
In short, this verse speaks about how the Puruṣa expanded as the life-force which permeates all beings. Of all these beings, are those who are not womb-born. There are those who are womb-born, and then get initiated into a higher consciousness through the study of Veda-s (highest knowledge).
यत् पुरुषं व्यदधुः । कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू । का वूरू पादा वुच्येते ॥
yat puruṣaṃ vyadadhuḥ । katidhā vyakalpayan ।
mukhaṃ kimasya kau bāhū । kā vūrū pādā vucyete ॥
yat – When, that which
puruṣam – the Cosmic Being (Puruṣa)
vyadadhuḥ – divided, distributed
katidhā – into how many parts
vyakalpayan – did they divide, arrange
mukham – face, mouth
kim – what (did it become?)
asya – of him (the Cosmic Being)
kau – who, which two
bāhū – arms
kā – what, which
ūrū – thighs
pādā – feet
ucyete – is said to be, is called
Meaning: When they divided the Cosmic Being, into how many parts did they arrange him? What was his mouth? What were his arms? What were called his thighs and feet?
Commentary: This mantra expresses the thought-process of the human mind to comprehend the incomprehensible expansion of the absolute reality into the cosmos. So, visualizing the absolute reality as a being, how do we understand His expansion?
ब्राह्मणोऽस्य मुखमासीत् । बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः । पद्भ्यां शूद्रोऽजायत ॥
brāhmaṇo'sya mukhamāsīt । bāhū rājanyaḥ kṛtaḥ ।
ūrū tadasya yadvaiśyaḥ । padbhyāṃ śūdro'jāyata ॥
ब्राह्मणः (brāhmaṇaḥ) – the Ones who learn and teach Vedas
अस्य (asya) – of him (the Cosmic Being)
मुखम् (mukham) – mouth, face
आसीत् (āsīt) – was
बाहू (bāhū) – arms
राजन्यः (rājanyaḥ) – the kings and warriors
कृतः (kṛtaḥ) – was made, was created
Second Line:
ऊरू (ūrū) – thighs
तत् (tat) – that
अस्य (asya) – of him (the Cosmic Being)
यत् (yat) – which, that which
वैश्यः (vaiśyaḥ) – the merchants
Third Line:
पद्भ्यां (padbhyām) – from the feet
शूद्रः (śūdraḥ) – the labourers and agriculturists
अजायत (ajāyata) – was born, emerged
Meaning: The learned ones who teach are of His face. The warriors and kings were of His arms. The merchants were of His thighs and the labourers were of His feet.
The teachers ( of the Vedas ) centralised their face and mouth in their profession. Teaching and recitation was done orallly. Without the face, the role of the brāhmaṇa would cease. The warriors and kings held the task of protection and ruling. They are protective figures, symbolized by the strong shoulders.
The merchants perform their transaction using their thigh as support. The labourers perform their duty with their lower limbs, as in agriculture where locomotion is needed.
This is to say, that the society is verily the manifestation of the absolute reality. The duty and dharma we adhere to is part of the Cosmic being. The Cosmic Being is incomplete without all these 4 specialities working as a multidisciplinary team.
चन्द्रमा मनसो जातः । चक्षोः सूर्योऽजायत ॥
मुखादिन्द्रश्चाग्निश्च । प्राणाद्वायुरजायत ॥
candramā manaso jātaḥ । cakṣoḥ sūryo'jāyata ॥
mukhādindraścāgniśca । prāṇādvāyurajāyata ॥
चन्द्रमा (candrama) – the Moon
मनसः (manasaḥ) – from the mind
जातः (jātaḥ) – was born, emerged
चक्षोः (cakṣuḥ) – from the eye(s)
सूर्यः (sūryaḥ) – the Sun
अजायत (ajāyata) – was born, emerged
मुखात् (mukhāt) – from the mouth
इन्द्रः (indraḥ) – Indra (the king of gods)
च (ca) – and
अग्निः (agniḥ) – Agni (the fire god)
प्राणात् (prāṇāt) – from breath (prāṇa)
वायुः (vāyuḥ) – Vāyu (the wind god)
अजायत (ajāyata) – was born
Meaning: The Moon was born from His mind, and the Sun from His eyes. Indra and Agni emerged from His mouth, and from His breath was born Vāyu.
Commentary: The moon and mind are seen as parallels. The nature of the mind accords with the waning and waxing phase of the moon. During full-moon, the meditators meditate better and the lunatics overexpress their psychosis. This is an example as to how the mind is a microcosmic reflection of the moon.
The eyes are the microcosmic reflection of the Sun. We can only see an object if it reflects light from the source ( Sun ) into our retina.
Indra is the deity who represents our senses ( Indriya ). The face represents all the five senses. It contains the ears which can hear, the nose which can smell, the tongue that can taste, the eyes that can see and the skin that can touch. Agni is the dynamic force or the energy source that renders these sensory apparatuses viable. For example, the tongue may exist as as sensory organ, but without the electrical power ( Agni as lightning ) which runs through the facial nerve, the tongue cannot taste.
The life-forces in our body are active through the movement of air in and out of the body. The life-forces in our body are a microcosmic reflection of the air currents in the environment.
नाभ्या आसीदन्तरिक्षम् । शीर्ष्णो द्यौः समवर्तत ॥
पद्भ्यां भूमिर्दिशः श्रोत्रात् । तथा लोकां अकल्पयन् ॥
nābhyā āsīdantarikṣam । śīrṣṇo dyauḥ samavartata ॥
padbhyāṃ bhūmirdiśaḥ śrotrāt । tathā lokāṃ akalpayan ॥
नाभ्याः (nābhyāḥ) – from His navel
आसीत् (āsīt) – emerged, existed
अन्तरिक्षम् (antarikṣam) – the atmosphere
शीर्ष्णः (śīrṣṇaḥ) – from His head
द्यौः (dyauḥ) – the sky / heavens
समवर्तत (samavartata) – came into being, was formed
पद्भ्यां (padbhyām) – from His feet
भूमिः (bhūmiḥ) – the Earth
दिशः (diśaḥ) – the directions
श्रोत्रात् (śrotrāt) – from His ears
तथा (tathā) – thus, in the same way
लोकान् (lokān) – the worlds
अकल्पयन् (akalpayan) – arranged, created
Meaning: From His navel emerged the atmosphere; from His head, the heavens were formed. From His feet came the Earth, and from His ears, the directions. Thus, the worlds were arranged.
Comentary: The midpoint of the body is the navel. The midpoint of the earth and the ether is the atmosphere. Reflecting the cosmos as a personality, the atmosphere reflects the navel. The upper end of the body is terminated by the head. The upper part of the planes of existence is the sky and ether. The lower end of the body terminates as the feet. Similarly, in the planes of existence, the earth is the bottom end of termination.
The ears are crucial instruments for navigating directions. Through binaural hearing, the brain detects subtle differences between sounds arriving at each ear to locate their source, enabling orientation in space.
In this mantra, the planes of existence are mapped to the Cosmic Being and we realise that all dimensions of existence, from gross ( earth ) to subtle ( ether ) are all part of the same absolute reality. They are of the same source.
वेदाहमेतं पुरुषं महान्तम् |आदित्यवर्णं तमसस्तु पारे ||
सर्वाणि रूपाणि विचित्य धीरः | नामानि कृत्वाऽभिवदन् यदास्ते |
védāham etaṁ puruṣaṁ mahāntam | ādityavarṇaṁ tamasastu pāre
sarvāṇi rūpāṇi vicitya dhīraḥ |nāmāni kṛtvā’bhivadan yadāste |
védāham – véda (know) + aham (I) → I know
etaṁ – this (referring to a specific entity)
puruṣaṁ – the cosmic being
mahāntam – great, immense, supreme
ādityavarṇaṁ – having the brilliance of the sun (āditya = sun, varṇa = color/appearance)
tamasastu – tamasaḥ (of darkness) + tu (indeed/emphatic particle)
pāre – beyond, on the other shore
sarvāṇi – all
rūpāṇi – forms, appearances
vicitya – having created, having assumed
dhīraḥ – the wise one, the steadfast one
nāmāni – names
kṛtvā – having created
abhivadan – calling, speaking
yadāste – as he exists, as he remains
Meaning: I know the Cosmic Being to be great, possessing the brilliance of the Sun and beyond darkness.
Commentary: The Cosmic Being, the wise One who encompasses everything, assumed various forms, being called with various names, existed.
The absolute reality is beyond the ken of the human mind. When we can barely fathom the brilliance of the sun with the eyes, how could we 'see' and 'envision' the Cosmic Being, who is beyond that brilliance? This is to ascertain that the absolute reality cannot be understood or comprehended by the intellect.
It is that absolute reality Who is verily manifesting as the creation. Thus, we can experience His splendour with the oneness we see in the creation.
धाता पुरस्ताद्यमुदाजहार । शक्रः प्रविद्वान्प्रदिशश्चतस्रः ॥
तमेवं विद्वानमृतः इह भवति । नान्यः पन्था अयनाय विद्यते ॥
dhātā purastād yam udājahāra | śakraḥ pravidvān pradiśaś catasraḥ ||
tam evam vidvān amṛtaḥ iha bhavati | nānyaḥ panthā ayanāya vidyate ||
dhātā – One of the āditya-s, the Solar deities.
purastāt – in the beginning, at first
yam – whom
udājahāra – declared, proclaimed
śakraḥ – Indra (the king of gods)
pravidvān – the wise one, the knower
pradiśaḥ – the directions
catasraḥ – four
tam – him
evam – thus, in this way
vidvān – the wise one, the knower
amṛtaḥ – immortal
iha – here, in this world
bhavati – becomes
nānyaḥ – no other
panthāḥ – path
ayanāya – for liberation, for reaching the goal
vidyate – exists
Meaning: Dhātā, in the beginning, declared this knowledge. Indra (Śakra), the wise one, spread this wisdom in the four directions. One who knows this truth in this way (tam evam vidvān) attains immortality here. There is no other path to liberation.
Commentary: In a profound level, the Sun God represents ātma and enlightenment. Indra represents the mastery over the senses. The knowledge of the absolute reality can be realised by mastery over the senses and ātma-vidyā ( experience of the ātma) . Once we go beyond the senses, body and mind, we are enlightened. The Upaniṣads declare: brahmaiva brahmavid bhavati — By knowing brahman (absolute reality), one becomes brahman. Therefore, to 'know' the absolute reality is to only realise that we are very that reality.
यज्ञेन यज्ञमयजन्त देवाः । तानि धर्माणि प्रथमान्यासन् ॥
yajñena yajñam ayajanta devāḥ | tāni dharmāṇi prathamānyāsan ||
yajñena – through sacrifice
yajñam – the sacrifice (offering itself)
ayajanta – performed, worshipped
devāḥ – the gods
tāni – those
dharmāṇi – duties, laws, sacred acts
prathamāni – the first, the foremost
āsan – became, were established
Meaning: Through sacrifice, the deva-s performed the sacrifice. Those (acts of sacrifice) became the first sacred duties (Dharma).
The sacrifice of the Cosmic Being is what enabled the expansion of the Universe. This truth if reflected on a mental scale, the importance of self-lessness is stressed. The Cosmic Being chose to 'give away' what existed as 'Him' to form the Universe. It instills the importance of us recognizing that every bit of the cosmos is verily the manifestation of the same absolute reality. When we can see the source of the 'I' in us, in everything else, service and sacrifice is a natural outcome.
In a vedic ritual, we 'sacrifice' and offer our resources to the deities. This principle is not limited to rituals alone. When we 'sacrifice' to help others, be it in feeding or sheltering, that is also a ritual.
As Svāmi says, ' serve man till you see yoursef ( God ) in all men'.
ते ह नाकṁ महिमानः सचन्ते | यत्र पूर्वे साध्याः सन्ति देवाः |
अद्भ्यः संभूतः पृथिव्यै रसाच्च | विश्वकर्मणः समवर्तताधि ||
te ha nākaṁ mahimānaḥ sacante | yatra pūrve sādhyāḥ santi devāḥ |
adbhyah saṁbhūtaḥ pṛthivyai rasā ca | viśvakarmaṇaḥ samavartatādhi ||
te – they
ha – indeed
nākaṁ – celestial realm
mahimānaḥ – the great ones, the exalted beings
sachante – reside, attain
yatra – where
pūrve – the ancients, those before
sādhyāḥ – the divine beings, the perfected ones
santi – exist
devāḥ – the gods
adbhyah – from the waters
saṁbhūtaḥ – was born, emerged
pṛthivyai – for the earth, for the terrestrial realm
rasāś ca – and the essence (sap, vitality)
viśvakarmaṇaḥ – of the universal creator (Viśvakarma)
samavartata – came into being, manifested
adhi – above, supreme
Meaning: The exalted beings attain the blissful heaven, where the ancient divine beings (Sādhyas) and deva-s reside. The world got created with the 5 elements which came from the cosmic architect, Viśvakarma.
Commentary: In creation, there are many planes of consciousness. Our planet for example, exists in the 3rd dimension. When a being raises his consciousness, he can attain a birth in the higher realms, such as 5d.
In many parts of the Vedas, the creation of the 5 elements is elaborated. It is a separate topic by itself. This verse alone can be expressed in this article here.
तस्य त्वष्टा विधधत् रूपमेति | तत्पुरुषस्य विश्वमाजानमग्रे ||
वेदाहमेतं पुरुषं महान्तम् | आदित्यवर्णं तमसः परस्तात् ||
tasya tvaṣṭā vidadhad rūpam etī |tat puruṣasya viśvam ājānamagre ||
veda aham etam puruṣam mahāntam |ādityavarṇam tamasaḥ parastāt ||
tasya – of Him
tvaṣṭā – Tvaṣṭṛ (the celestial architect)
vidadhat – shaping/fashioning
rūpam – form
eti – attains (manifests as)
tat – that
puruṣasya – of the Supreme Being (Puruṣa)
viśvam – the entire universe
ājānam – all beings (or those born)
agre – in the beginning
veda – knows
aham – I
etam – this
puruṣam – Cosmic Being (Puruṣa)
mahāntam – great, immense
āditya-varṇam – resplendent like the sun
tamasaḥ – from darkness
parastāt – beyond
Meaning: After the architecture ( skeleton ) of the Universe was made by Tvaṣṭṛ , the Cosmic Being assumed the body of the the Universe by manifesting as all beings. I know this Cosmic Being, Who is resplendent like the Sun, beyond darkness.
In the Vedic culture, the Cosmic architect, the divine intelligence which gives Universe its design is represented by several deities, namely Tvaṣṭṛ / Tvaṣṭā, Viśvakarmā, Prajāpati and Brahma. On the contemporary, the role of the not-so worshiped deity is represented as Brahma.
A microcosmic equivalent analogy to this verse would be, just like how you, as ātma, is confined to the body which is designed by the divine intelligence, the paramātma, the absolute reality, personified as the Cosmic Being, confined to the entire Universe which is His body.
तम् एवं विद्वान् अमृतः इह भवति | नान्यः पन्था विद्यतेऽयनाय |
प्रजापतिश्चरति गर्भेऽन्तः | अजायमानो बहुधा विजायते |
tam evaṁ vidvān amṛta iha bhavati | nānyaḥ panthā vidyate (a)yanāya ||
prajāpatiś carati garbhe 'ntaḥ | ajāyamāno bahudhā vijāyate ||
tam – Him (that Cosmic Being)
evaṁ – thus
vidvān – one who knows (realizes)
amṛtaḥ – immortal
iha – here (in this world)
bhavati – becomes
nānyaḥ – no other
panthāḥ – path
vidyate – exists
ayanāya – for liberation/salvation
prajāpatiḥ – Prajāpati
carati – moves (dwells)
garbhe – in the womb
antaḥ – inside
ajāyamānaḥ – though unborn
bahudhā – in many forms
vijāyate – is born
Meaning: One who realises Him, attains enlightenment. There is no other path that exists. Prajāpati dwells inside the womb. The Cosmic Being though unborn, is 'born' through many forms.
Commentary: Prajāpati is seen as a deity with the same role as Brahma - creation. This is the same with the creative energy which designs the Universe. Prajāpati is the creative potential through which the Cosmic Being expands. Prajāpati is also a term equated to the pioneer of a species. So when we say He dwells inside the womb, He is the prototype genetic material which runs in all species. Nevertheless, since Prajāpati is an expansion of the Cosmic Being, all creative architecture of Prajāpati is the form of the Cosmic Being. One who realises the absolute reality which is common in the entirety of creation, is enlightened.
tasya dhīrāḥ parijānanti yonim | marīcīnām padam icchanti vedhasaḥ ||
tasya – of Him (that Cosmic Being)
dhīrāḥ – the wise ones (sages)
parijānanti – fully know (realize)
yonim – the source (origin, womb of existence)
marīcīnām – of the rays (or seers) / Sage Marīcī
padam – the goal (abode, position)
icchanti – desire (seek)
vedhasaḥ – the Creator (Prajāpati )
Meaning: The wise ones fully realise Cosmic Being as the origin of the Universe. The position of Marīcī is also sought by Prajāpati.
Sage Marīcī is used as a reference for an enlightened being here. An enlightened One is someone who has fully realised His true identity as the absolute. Everything that expanded from the primordial consciousness, must realise that He, is indeed, verily that primordial consciousness.
The creative intelligence which designs the Universe, also eventually goes back to the primordial state.
यो देवेभ्य आतपति | यो देवानां पुरोहितः |
yo devebhya ātapati | yo devānāṃ purohitaḥ |
yo (यः) – he who
devebhyaḥ (देवेभ्यः) – for the deva-s
ātapati (आतपति) – shines upon; from the root tap, meaning "to shine" or "to heat
yo (यः) – he who
devānām (देवानाम्) – of the deva-s
purohitaḥ (पुरोहितः) – priest / one placed in front (from puraḥ = front, and hita = placed; a priest or one who conducts rituals on behalf of others)
Meaning: He who shines for the deva-s. He who acts as the priest, the leader for the rites.
Commentary:
पूर्वो यो देवेभ्यो जातः | नमो रुचाय ब्राह्मये
pūrvo yo devebhyo jātaḥ | namo rucāya brāhmaye
pūrvaḥ (पूर्वः) – the first / the earlier one / ancient one
yo (यः) – he who
devebhyaḥ (देवेभ्यः) – for the deva-s
jātaḥ (जातः) – was born / has arisen (past participle of the root jan — to be born)
namo (नमः) – namaḥ
rucāya (रुचाय) – to Ruci (a deity or a shining one; can also mean “to brightness” or “splendor” )
brāhmaye (ब्राह्मये) – to Brahman
Meaning: He, the primordial, Who was 'born' prior to the deva-s. Namaḥ to That shining One, the absolute reality, Brahman.
Commentary: The essence has been explained in previous verses.
रुचं ब्राह्मं जनयन्त । देवा अग्रे तदब्रुवन् ।
यस्त्वैवं ब्राह्मणो विद्यात् । तस्य देवा असन् वशे ॥
rucaṃ brāhmaṃ janayanta । devā agre tadabruvan ।
yastvaivaṃ brāhmaṇo vidyāt । tasya devā asan vaśe ॥
rucaḿ (रुचं)- brilliance / sacred radiance
brāhmaṃ (ब्राह्मं) - the absolute reality
janayanta (जनयन्त)- (they) generated / produced
devāḥ (देवाः)- the deva-s
agre (अग्रे)- in the beginning / at first
tad (तत्)- that
abruvan (अब्रुवन्)- (they) said / spoke
yaḥ (यः)- He Who
tvaivaṃ (त्वैवं)- thus indeed / in this very manner
brāhmaṇaḥ (ब्राह्मणः)- the one who knows / seeks Brahman
vidyāt (विद्यात्)- should know
tasya (तस्य)- of Him
devāḥ (देवाः)- the deva-s
asan (असन्)- were / became
vaśe (वशे)- under control / in submission / obedient
Meaning: In the beginning, when the Deva-s generated as expansions from the great brilliance of the absolute reality, they thus spoke - '' Indeed, One who realises Brahman ( absolute reality ), all the deva's shall come under His control''.
Commentary:
Muṇḍakopaniṣad:
स यो ह वै तत् परमं ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्मवित्कुले भवति ।
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥ ९ ॥
sa yo ha vai tat paramaṃ brahma veda brahmaiva bhavati nāsyābrahmavitkule bhavati | tarati śokaṃ tarati pāpmānaṃ guhāgranthibhyo vimukto'mṛto bhavati || 9 ||
Meaning: He who knows that highest Brahman becomes even Brahman; and in his line, none who knows not the Brahman will be born. He crosses grief and virtue and vice and being freed from the knot of the heart, becomes immortal.
One who 'realises' the absolute reality, becomes that 'absolute reality'. As we have seen, everything is an expansion of the absolute. Our true nature is ātma, and that ātma is the absolute. This is stressed across the Upaniṣads. The Devatā-s are often representations of the various forces and aspects of the self like mind, senses etc. When One is self-realised, He goes beyond the influence of the mind, senses and effects of nature because He is now centralised in the Universal absolute consciousness.
ह्रीश्च ते लक्ष्मीश्च पत्न्यौ । अहोरात्रे पार्श्वे । नक्षत्राणि रूपम् ।अश्विनौ व्यात्तम्॥
hṛīś ca te lakṣmīś ca patnyau |ahorātre pārśve | nakṣatrāṇi rūpam |aśvinau vyāttam |
hṛīḥ (ह्रीः) - Modesty / bashfulness / humility
ca (च) - and
te (ते) - your
lakṣmīḥ (लक्ष्मीः) - Lakṣmī (goddess of wealth and prosperity)
ca (च) - and
patnyau (पत्न्यौ) - are (your) consorts (dual number of patnī)
ahorātre (अहोरात्रे) - day and night (dual: ahaḥ + rātriḥ)
pārśve (पार्श्वे) - at the sides / beside
nakṣatrāṇi (नक्षत्राणि) - stars (plural of nakṣatra)
rūpam (रूपम्) - form / appearance / embodiment
aśvinau (अश्विनौ) - the Aśvin twins (cosmic physician deities )
vyāttam (व्यात्तम्) - to eat / to open
Meaning: Modesty and wealth are your consorts. Day and night are by your sides. The stars are your embodiment. The Ashvin twins are your wide open mouth.
Commentary: hṛī is modesty. The energy of Devī is also referred to as hṛī, the śakti of Śiva. Lakṣmī or Śrī is also seen as the śakti of Viṣṇu. If we look at Lord Śiva, He holds the triśūla and ḍamaruka. The triśūla represents time (past, present, future) and ḍamaruka, sound energy. If you look at Lord Viṣṇu, He holds the cakra and śaṅkha. The cakra represents the wheel of time and the śaṅkha, sound energy.
When we talk about the Puruṣa, we are personifying the absolute reality. It is verily the absolute whom we personify in different forms. If you take Gaṇapati Upaniṣad, Lord Gaṇeśa is the Puruṣa. If you take Śrī Rudram, Rudra is the Puruṣa. If you take Devī Sūkta, Devī is verily the absolute. If you take Nārāyaṇa Upaniṣad, it is Nārāyaṇa who is the Puruṣa.
So, when you consider the absolute to be in the form of Śiva, the śakti accompanying takes form of hṛī. If it is Viṣṇu, the śakti takes form of Lakṣmī. The beauty of our culture is that everyone has the freedom to worship the Puruṣa in the form and bhāva that he prefers.
The stars are the landmark for the limitless cosmos. When we look at the pitch darkness in the sky, we only appreciate its vastness with the tiny sprinkles of actually gigantic balls of fire. So, when the Cosmic Being is the embodiment of the cosmos, the stars highlight His vastness. The Aśvin deities are twins. They represent the life force which renders life in beings, mediated by inhalation and exhalation. The basis of a living being to nurture is to obtain energy by consuming organic matter which is broken by the inhaled oxygen. The relation between (eating) and life-breath denotes the role of the Cosmic Being in nourishing life-forms.
इष्टं मनीषाण । अमुं मनीषाण । सर्वम् मनीषाण
iṣṭaṃ manīṣāṇa । amuṃ manīṣāṇa । sarvam manīṣāṇa
iṣṭaḿ (इष्टम्) The desirable / what is wished for / the pleasing
manīṣāṇaḥ (मनीषाणः) Choose!
amuḿ (अमुम्) that (one )
sarvaḿ (सर्वम्) all, everything
Meaning: Grant us all that we choose to be desirable! Everything!
Commentary: Interestingly, Svāmī Satya Sai Bābā blesses the audience with the varada mudra ( boon-bestowing gesture ) whenever this verse is recited in the Veda ghoṣa. This verse emphasizes the proximity with the absolute reality.
While we glorified the absolute reality as a super-being embodying the macrocosmos, we also understand that we have 'rights' over Him. He can come as a friend, lord, child etc. This is where we celebrate deities. In the end, the goal is to realise that our very true state which is ātma, is indeed verily that absolute reality ; the Cosmic Personality. As such, when we are a mirror-image of the macrocosmos, all that is there to be granted is indeed, within us.
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