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Purusha Suktam - A Hymn to Lord Rudra
Courtesy: http://hara-hara-mahadev.blogspot.in...udra-also.html
Continues
9)
tasmād yajńāt sarvahuta ṛcaḥ sāmāni jajńire |
chandāṃsijajńire tasmād yajustasmādajāyata ||
tasmād yajńāt sarvahuta - From that Sarvahut rite
ṛcaḥ - the Rg veda mantras and
sāmāni - sAma veda mantras
jajńire - were got. From that did
chandāṃsi - did the metres too
jajńire - come forth.
tasmād - From that were
yaju: - the yajur veda mantras
ajāyata - born.
Meaning;
"From that great general sacrifice Ṛcas and Sāma-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it."
Commentary:
sāyaṇa gives this derivation for sarvahut: sarvātmaka puruSHo yasmin yajne hooyate so ayam sarvahuta:'' -- that yajna in which Purusha, the soul of all, is offered as sacrifice, that rite is sarvahut. Of the Vedas, the Rg concerns itself with recited hymns, in praise of nature and its deities, such as Agni, Indra, the Adityas,the Maruts, and so on. The sāma chants are those of song, the basis of music. Yajus, the Veda of the adhvaryu priests, is that of the methods, and formulas for the rite. Along with these comes forth chandas, the metre or rhythm of hymning.
In Atharvana Veda,-- Kala Sukta, A hymn to Maha Kala form of Lord Shiva, says :
kāló ha bhūtáṃ bhávyaṃ ca putró ajanayat purā́
kālā́d ŕ̥caḥ sám abhavan yájuḥ kālā́d ajāyata ( Atharva Veda XIX-54-3)
"In Kala erst the text produced what is and what is yet to be.The Riks arose from Kala, the Yagus was born from Kala;" ( Atharva Veda XIX-54-3)
"The sacred verses, the offerings (yajna), the sacrifices (kratu), the penances (vrata), the past, the future and all that the Vedas declare, have been produced from the imperishable Brahman. Brahman projects the universe through the power of Its maya. Again, in that universe Brahman as the jiva is entangled through maya. " (Svetasvatara Upanishad 4:9)
10)
tasmādaśvā ajāyanta ye ke cobhayādataḥ |
ghāvo hajajńire tasmāt tasmājjātā ajāvayaḥ ||
tasmād - From that
ajāyanta - were born
aśvā - horses,
and beings with
eke ca - only one and
ubhayādataḥ - two rows of teeth.
ghāva: - Cattle
jajńire - were made
tasmāt - from that.
tasmāt - From that
jātā - were born
ajā - goats and
avayaḥ - sheep.
Meaning:
"From it were horses born, from it all cattle with two rows of teeth:
From it were generated kine, from it the goats and sheep were born."
Commentary :
The animals mentioned here are meant to convey some esoteric meaning. For example, Horses(aśvā ) are symbol of 'Indriyas'.(Senses). it is very hard to decipher the mysticism of Vedas. Anyway, even if we understand in the meaning in common paralance it really helps us to understand the greatness of 'Veda Purusha Rudra'. The animals mentioned here played very important role in the life of mankind from the begining of civilization till the begining of Industrial Revolution in 19 th century. They are very much part of Civilization. The Brahmanasare more attached to 'Cows' as 'Panchagavya'(milk, dung..etc) is very much necessary for the prescribed daily rituals and Yajna-Yagas. Thats why the Cows are given to Brahmanas as gift( ie., Go-dhAna). It is actually like wealth for Brahmanas. These cows are actually fromPurusha Rudra alone. Lord Rudra is indweller of cows too. As said in Sri Rudram of Yajurveda : Ye bhutanam adhipatayo (Yajurveda iv.5.11.f) ie.,verily, Lord Rudra is the overlord of all beings.
Similarly, Ashva (Horse) is related to Kshatriyas. It is their wealth. They require horses for performing their prescribed duties like peace keeping, war, protecting people ..etc. These Horses are from Lord Rudra alone. Similarly, Vaishyas and Shudras depend more on Goats and Sheeps for trading and their livelihood. Eventhough they use other animals like oxen, cows, horses ..etc they are more like caretakers rather than owners.
So Lord Shiva is the overlord of all beings. He is called 'Pashupati'. Vedas say all pashus(meaning: which are tied) belong to Rudra alone.
"What cattle the lord of cattle(pashupati) ruleth ?, He rules Both the four-footed and the two-footed." ( Yajurveda III-1-4)
So both Men and Animals are ruled by Lord Pashupati alone. Every living being is 'Pashu'. Their Lord is Pashupati.
11)
yat puruṣaṃ vyadadhuḥ katidhā vyakalpayan |
mukhaṃ kimasya kau bāhū kā ūrū pādā ucyete ||
yat puruṣaṃ - The purusha
vyadadhuḥ - that they divided,
katidhā - into what forms , how,
vyakalpayan - did they shape him ?
kim - What
Aseet - became
asya mukhaṃ - of his mouth ?
kau - What are
ucyete - now called
asya bāhū - his arms ?
asya ūrū - His thighs,
asya pādau - his feet,
kau ucyete - what do they call them now ?
Meaning:
When they divided Puruṣa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?
Commentary:
Here purusha was divided into portions. This doesn't mean to convey us that Devas have chopped off purusha into pieces with a knife !! This is only an esoteric expression. We all know that Veda Purusha Lord Shiva is not limited by space. Then how come he be divided into portions ? The Upanishads clearly said Lord Shiva is Akhandam ie., Without parts. So the 'division', here, is to be understood metaphorically.
This kind of metaphors are meant for meditation. The upanishads provide us so may meditation techniques in form of similies and metaphors so that one can imagine the 'unimaginable Lord Shiva'. It helps in Upasana(Worship). At last, after obtaining BrahmaJnana one will establish in 'Shivoham' state. Verily, they are Brahman.
In the Chhandogya Upanishad 'Vaisvanara' is described as having the size of a span. How can the Infinite Brahman be limited by the measure of a 'Pradesa' or a span ? So Brahma Sutras(1-2-30) clarify it saying that whole creation is lord's manifestation. So, The descriptions which are limited by 'Space' are meant for meditation or upasana purpose.
The Katha Upanishad describes purusha like "size of the thumb" (Anghustha matrana Purusha). sage Badari says in Brahmasutra that the size of the thumb refers to a mental image and not to the actual size. Purusha is remembered or meditated, by means of the mind, which is seated in the heart which is measured by a span. The size of the heart is that of a span. As Brahman is meditated as a biding in the lotus of the heart, the aspirant involuntarily associates him with the size of a span. This mental association or Anusmriti is the cause whyBrahman is called Pradesamatra, the measure of a span.
Similarly the Jabalas speak in their text of the Supreme Lord in the intermediate space between the top of the head and the chin. so. It says that He is to be real ised Avimukta (full liberation) between Varana (sin preventor) and Nasi (sin destroyer). Jabala Upanishad says"The place where the eye-brows and the nose join. That is the joining place of the heavenly world represented by the upper part of the head and of the other i.e. the earthly world represented by the chin."
Chandhogya upanishad says "This Brahman is of four feet, namely, the speech as a foot, the chief vital energy as a foot, the eyes as a foot, and the ears as a foot" (Chh. Up. III.18.1-2).
In the Chhandogya Upanishad (V.11.8) there is the Vaisvanara Vidya, the meditation on the cosmic form of the Lord. The meditator should think that His head is the heaven, His eye the sun and so on
"Let him meditate on the Self which consists of mind, which has the Prana for its body, and light for its form" (Satapatha. Brahmana. Madhy. 10.6.3.2).
Brihadaranyaka Upanishad( V-10-6) says "That purusha consisting of mind, whose being is light, is within the heart, small like a grain of rice or barley. He is the ruler of all, the Lord of all—He rules all this what so ever exists."
The statements as to the size of Brahman "Brahman has four feet," "It has six teen digits," etc., are meant for the sake of Upasana or devout meditation, because it is difficult to understand the Infinite, most subtle, all-pervading Brahman. Inorder to facilitate pious meditation on the part of less intelligent people four feet etc., are ascribed to Brahman.
To be cont'd
Courtesy: http://hara-hara-mahadev.blogspot.in...udra-also.html
Continues
9)
tasmād yajńāt sarvahuta ṛcaḥ sāmāni jajńire |
chandāṃsijajńire tasmād yajustasmādajāyata ||
tasmād yajńāt sarvahuta - From that Sarvahut rite
ṛcaḥ - the Rg veda mantras and
sāmāni - sAma veda mantras
jajńire - were got. From that did
chandāṃsi - did the metres too
jajńire - come forth.
tasmād - From that were
yaju: - the yajur veda mantras
ajāyata - born.
Meaning;
"From that great general sacrifice Ṛcas and Sāma-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it."
Commentary:
sāyaṇa gives this derivation for sarvahut: sarvātmaka puruSHo yasmin yajne hooyate so ayam sarvahuta:'' -- that yajna in which Purusha, the soul of all, is offered as sacrifice, that rite is sarvahut. Of the Vedas, the Rg concerns itself with recited hymns, in praise of nature and its deities, such as Agni, Indra, the Adityas,the Maruts, and so on. The sāma chants are those of song, the basis of music. Yajus, the Veda of the adhvaryu priests, is that of the methods, and formulas for the rite. Along with these comes forth chandas, the metre or rhythm of hymning.
In Atharvana Veda,-- Kala Sukta, A hymn to Maha Kala form of Lord Shiva, says :
kāló ha bhūtáṃ bhávyaṃ ca putró ajanayat purā́
kālā́d ŕ̥caḥ sám abhavan yájuḥ kālā́d ajāyata ( Atharva Veda XIX-54-3)
"In Kala erst the text produced what is and what is yet to be.The Riks arose from Kala, the Yagus was born from Kala;" ( Atharva Veda XIX-54-3)
"The sacred verses, the offerings (yajna), the sacrifices (kratu), the penances (vrata), the past, the future and all that the Vedas declare, have been produced from the imperishable Brahman. Brahman projects the universe through the power of Its maya. Again, in that universe Brahman as the jiva is entangled through maya. " (Svetasvatara Upanishad 4:9)
10)
tasmādaśvā ajāyanta ye ke cobhayādataḥ |
ghāvo hajajńire tasmāt tasmājjātā ajāvayaḥ ||
tasmād - From that
ajāyanta - were born
aśvā - horses,
and beings with
eke ca - only one and
ubhayādataḥ - two rows of teeth.
ghāva: - Cattle
jajńire - were made
tasmāt - from that.
tasmāt - From that
jātā - were born
ajā - goats and
avayaḥ - sheep.
Meaning:
"From it were horses born, from it all cattle with two rows of teeth:
From it were generated kine, from it the goats and sheep were born."
Commentary :
The animals mentioned here are meant to convey some esoteric meaning. For example, Horses(aśvā ) are symbol of 'Indriyas'.(Senses). it is very hard to decipher the mysticism of Vedas. Anyway, even if we understand in the meaning in common paralance it really helps us to understand the greatness of 'Veda Purusha Rudra'. The animals mentioned here played very important role in the life of mankind from the begining of civilization till the begining of Industrial Revolution in 19 th century. They are very much part of Civilization. The Brahmanasare more attached to 'Cows' as 'Panchagavya'(milk, dung..etc) is very much necessary for the prescribed daily rituals and Yajna-Yagas. Thats why the Cows are given to Brahmanas as gift( ie., Go-dhAna). It is actually like wealth for Brahmanas. These cows are actually fromPurusha Rudra alone. Lord Rudra is indweller of cows too. As said in Sri Rudram of Yajurveda : Ye bhutanam adhipatayo (Yajurveda iv.5.11.f) ie.,verily, Lord Rudra is the overlord of all beings.
Similarly, Ashva (Horse) is related to Kshatriyas. It is their wealth. They require horses for performing their prescribed duties like peace keeping, war, protecting people ..etc. These Horses are from Lord Rudra alone. Similarly, Vaishyas and Shudras depend more on Goats and Sheeps for trading and their livelihood. Eventhough they use other animals like oxen, cows, horses ..etc they are more like caretakers rather than owners.
So Lord Shiva is the overlord of all beings. He is called 'Pashupati'. Vedas say all pashus(meaning: which are tied) belong to Rudra alone.
"What cattle the lord of cattle(pashupati) ruleth ?, He rules Both the four-footed and the two-footed." ( Yajurveda III-1-4)
So both Men and Animals are ruled by Lord Pashupati alone. Every living being is 'Pashu'. Their Lord is Pashupati.
11)
yat puruṣaṃ vyadadhuḥ katidhā vyakalpayan |
mukhaṃ kimasya kau bāhū kā ūrū pādā ucyete ||
yat puruṣaṃ - The purusha
vyadadhuḥ - that they divided,
katidhā - into what forms , how,
vyakalpayan - did they shape him ?
kim - What
Aseet - became
asya mukhaṃ - of his mouth ?
kau - What are
ucyete - now called
asya bāhū - his arms ?
asya ūrū - His thighs,
asya pādau - his feet,
kau ucyete - what do they call them now ?
Meaning:
When they divided Puruṣa how many portions did they make?
What do they call his mouth, his arms? What do they call his thighs and feet?
Commentary:
Here purusha was divided into portions. This doesn't mean to convey us that Devas have chopped off purusha into pieces with a knife !! This is only an esoteric expression. We all know that Veda Purusha Lord Shiva is not limited by space. Then how come he be divided into portions ? The Upanishads clearly said Lord Shiva is Akhandam ie., Without parts. So the 'division', here, is to be understood metaphorically.
This kind of metaphors are meant for meditation. The upanishads provide us so may meditation techniques in form of similies and metaphors so that one can imagine the 'unimaginable Lord Shiva'. It helps in Upasana(Worship). At last, after obtaining BrahmaJnana one will establish in 'Shivoham' state. Verily, they are Brahman.
In the Chhandogya Upanishad 'Vaisvanara' is described as having the size of a span. How can the Infinite Brahman be limited by the measure of a 'Pradesa' or a span ? So Brahma Sutras(1-2-30) clarify it saying that whole creation is lord's manifestation. So, The descriptions which are limited by 'Space' are meant for meditation or upasana purpose.
The Katha Upanishad describes purusha like "size of the thumb" (Anghustha matrana Purusha). sage Badari says in Brahmasutra that the size of the thumb refers to a mental image and not to the actual size. Purusha is remembered or meditated, by means of the mind, which is seated in the heart which is measured by a span. The size of the heart is that of a span. As Brahman is meditated as a biding in the lotus of the heart, the aspirant involuntarily associates him with the size of a span. This mental association or Anusmriti is the cause whyBrahman is called Pradesamatra, the measure of a span.
Similarly the Jabalas speak in their text of the Supreme Lord in the intermediate space between the top of the head and the chin. so. It says that He is to be real ised Avimukta (full liberation) between Varana (sin preventor) and Nasi (sin destroyer). Jabala Upanishad says"The place where the eye-brows and the nose join. That is the joining place of the heavenly world represented by the upper part of the head and of the other i.e. the earthly world represented by the chin."
Chandhogya upanishad says "This Brahman is of four feet, namely, the speech as a foot, the chief vital energy as a foot, the eyes as a foot, and the ears as a foot" (Chh. Up. III.18.1-2).
In the Chhandogya Upanishad (V.11.8) there is the Vaisvanara Vidya, the meditation on the cosmic form of the Lord. The meditator should think that His head is the heaven, His eye the sun and so on
"Let him meditate on the Self which consists of mind, which has the Prana for its body, and light for its form" (Satapatha. Brahmana. Madhy. 10.6.3.2).
Brihadaranyaka Upanishad( V-10-6) says "That purusha consisting of mind, whose being is light, is within the heart, small like a grain of rice or barley. He is the ruler of all, the Lord of all—He rules all this what so ever exists."
The statements as to the size of Brahman "Brahman has four feet," "It has six teen digits," etc., are meant for the sake of Upasana or devout meditation, because it is difficult to understand the Infinite, most subtle, all-pervading Brahman. Inorder to facilitate pious meditation on the part of less intelligent people four feet etc., are ascribed to Brahman.
To be cont'd