A Hymn on Creation
“Purusha Sukta is a rather difficult text to explain in a modern way. This is primarily because of the archaic language that cannot always lend itself to interpretations based on the classical Sanskrit, and that many of the words can be taken in several different ways, both literal and symbolic.
Nonetheless, the Purusha Sukta gives us the essence of the philosophy of Vedanta, the Vedic tradition, as well as the Bhagavad-gita and Bhagavata Purana. It incorporates the principles of meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). This is why it is highly regarded and extensively used today as much as thousands of years ago”.
– Stephan Knapp.
Hi Viewer,
Welcome to my blog on Purusha Suktham. This hymn explains the creation of all beings by the Supreme Lord, Brahman. A similar explanation of creation is found in two other hymns, namely, Hiranyagarbha Suktam and Nasadiya Suktam.
Let us get a glimpse of Purusha (Brahman) through the following song on “Paramapurusha Jagatheeswara. Please click the link and enjoy:
https://www.youtube.com/watch?v=VaMgxvrSG_E
Purusha Suktham appears in various places in the Hindu texts, including the four Vedas. The commonly used version is from Taittiriya Aranyaka of Krishna Yajur Veda, consisting of 24 shlokas. The hymn centers around the process of creation, explaining the sequence of events. References are made to "Purusha", the Supreme Being (Brahman), personified as a masculine universal consciousness. "Virat" refers to the first one in creation when the Supreme Being manifests as "Brahma" (not to be confused with "Brahman", the Supreme Being), who then starts the creation process for animate and inanimate objects. It is interesting to note that the process of creation involves only one-fourth of the energy of the Supreme Being, the other three-fourths being hidden from our vision. Could it be the black energy referred to by astroscientists, of which little is known?
Virat further gave rise to a second Purusha, which was offered as an oblation in the sacred fires to produce earth and other beings. We can interpret this process as a symbolic representation of creation through yagnyam, or sacrificial fire.
There is a saying in the Vedas, that goes like "The Supreme Being was "Poornam" or complete in itself, and created another "Poornam" and still remained as "Poornam". Hence, the statement that the Supreme Being was sacrificed in the fires has to be understood properly.
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Puurnnam-Udacyate |
Puurnnasya Puurnnam-Aadaaya Puurnnam-Eva-Avashissyate ||
Om Shaantih Shaantih Shaantih ||
Meaning:
Purusha Suktam is chanted as one of five vedic suktams (pancha suktams) in Vaishnavite tradition, the other four being Narayana Suktam, Sri Suktam, Bhu Suktam, and Neela Suktam.
Following is the link to Purusha Suktam recital:
https://www.youtube.com/watch?v=ci_FIv8nsbQ
Prusha Suktam starts with invocation prayer:
Peace Invocation
ॐ तच्चं योराव्रिणि महे घाटुं यज्ञाय घाटुं यज्ञपतये दैवी स्वस्तिरस्तु नहा
स्वस्तिर मानुषेभ्यः उर्ध्वं जिगतु भेषजम् शम नो अस्तु द्विपदे शाम चतुष्पदे
ॐ शांतिः शांतिः शांतिः
Om
Om shantih shantih shantihi
ஓம் தச்சம் யோராவ்றுணீமஹே | காதும் யஜ்ஞாய| காதும் யஜ்ஞபதயே | தைவீ ஸ்வஸ்திரஸ்துனஃ | ஸ்வஸ்திர்மானுஷேப்யஃ | ஊர்த்வம் ஜிகாது பேஷஜம் | ஶம் னோ அஸ்து த்விபதே | ஶம்சதுஷ்பதே |
ஓம் ஶாம்திஃ ஶாம்திஃ ஶாம்திஃ ||
May the Supreme Being grant us welfare. May He remove all our miseries. May He grant us herbs that cure all our diseases. May He grant us peace and happiness. May all the two and four legged animals live happily. Let there be peace everywhere.
Slokam 1
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् ।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ॥१॥
Sahasra Shirssaa Purussah Sahasra Akssah Sahasra Paath |
Sa Bhuumim Vishvatho Vrthva Athi Thisstthad Dasha Angulam ||
ஓம் ஸஹஸ்ர சீர்ஷா புருஷ: ஸஹஸ்ராக்ஷ: ஸஹஸ்ரபாத்
ஸ பூமிம் விச்வதோ வ்ருத்வா அத்யதிஷ்ட்டத்தசாங்குலம்
Meaning:
सहस्र (Sahasra) = Thousand; शीर्ष (Shiirssa) = Head; पुरुषः (Purussah) = The Paramatman; सहस्र (Sahasra) = Thousand; अक्ष (Akssa) = Eyes; सहस्र (Sahasra) = Thousand; पात् (Paat) = Feet. स (Sa): He; भूमिं (Bhumim): Earth; विश्वतो (Vishvatho): pervades each part of the Creation; वृत् (Vrt) = Surrounding; अति (Ati) = to overstep; स्था (Sthaa) = to Stand firmly; दश (Dasha) = Ten; अङुल (Angula) = Finger or direction.
Translation:
The Purusha is omnipresent all over the universe, through all living and non-living beings. He therefore has thousands and thousands of heads, eyes, and feet in the form of all beings. Let us be aware that He is watching all of us all the time from all ten directions.
Slokam 2:
पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् ।
उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥२॥
Purussa Evedam Sarvam Yad-Bhuutam Yachcha Bhavyam |
Utha-Amrthathvasyai shaano Yad annena athi rohati ||
புருஷ ஏவேதம் ஸர்வம் யத்பூதம் யச்ச பவ்யம்
உதாம்ருதத்வஸ்யேசான: யதன்னேனாதி ரோஹதி
Meaning:
पुरुष (Purussa)= The Supreme Being; एव (Eva) = Truly; इदम् (Idam) = This; सर्वं (Sarvam)= All; यद् (Yad) = Which; भूत (Bhuutha) = happened in the past; यद् (Yadh) = Which; च (Cha) = And; भव्यम् (Bhavyam): which is to happen in future. उत (Utha) = Sewn, Woven; अमृत (Amrtha) = Immortal; ईशान (Iishaana) = Commanding; यद् (Yadh) = Which; अन्न (Anna) = Food; अति (Athi) = to overstep; रोह (Roha) = Rising, Mounting
Translation:
The Supreme Being is the cause of all the creations that existed in the past and that will happen in the future. Everything in this universe is, in fact, His essence. By knowing this, one becomes immortal.
(Scientists are still working on identifying the unifying fundamental particle of life.)
Slokam 3:
एतावानस्य महिमातो ज्यायाँश्च पूरुषः ।
पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ॥३॥
Etaavaanasya Mahima-Ato Jyaayaash-Ca Puurussah |
Paado-Asya Vishvaa Bhuutaani Tri-Paad-Asya-Amrtam Divi ||
ஏதாவானஸ்ய மஹிமா அதோ ஜ்யாயாக்ம்ச்ச பூருஷ:
பாதோ(அ)ஸ்ய விச்வா பூதானி த்ரிபாதஸ்யாம்ருதம் திவி
Meaning:
एतावानस्य (Ethaavaanasya)= All these; महिमा (Mahimaa) = Greatness; अतस् (Athas) = from this; ज्यायाँश्च (Jyaayaash-Cha)= Greater than all Greatness]; पूरुषः (Puurussah)= the Supreme Being; पादोऽस्य (Paadho Asya): His One Part; विश्वा (Vishvaa)= World; भूतानि (Bhuutaani)= Becoming visible त्रि (Tri) = Three ; पाद् (Paad) = One fourth ; अस्य (Asya) = of His; अमृत (Amrta) = Immortal; दिवि (Divi): Heaven, referring to the trancendental Realm beyond दिव (Diva) = Heaven
Translation:
Purusha is greater than all greatness. What we see as this visible world is but one fourth of Him (the rest of Him is beyond our perception).
Slokam 4:
त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः ।
ततो विष्वङ् व्यक्रामत्साशनानशने अभि ॥४॥
Tri Paad Uurdhva Udait Purussah Paado Asyeha Abhavath Punah |
Tatho Vissvang Vyakraamath Saashana Anashane Abhi ||
த்ரிபாதூர்த்வ உதைத் புருஷ: பாதோ(அ)ஸ்யேஹா(அ)(அ)பவாத் புன: ததோ விஷ்வங்வ்யக்ராமத் ஸாசனானசனே அபி
Meaning:
त्रि (Tri) पाद् (Paadh) = Three fourths; ऊर्ध्व (Uurdhva) = Above; उद् (Udh) = High above; पूरुष (Purussa) = Supreme Being; पाद (Paadha) = One fourth Part; अस्य (Asya) = of His इह (Iha) = Here; भव (Bhava) = Becoming; पुनर् (Punar) = Again and Again; ततो (Tatho): There; ततस् (Tathas) = In that Place; विष्वङ् (Vissvang): All Pervading; वि (Vi) = Prefix; क्रम (Krama) = Step; साशन (Saashana) = having Food (Living beings); अनशन (Anashana) = Abstinence from Food (Non-living) ; अभि (Abhi): to, towards, into.
Translation:
Three-fourths of Him resides high above us. Only one-fourth of Him becomes His creation again and again. He pervades all living and non-living beings in this visible universe.
(There is a popular belief that this subtly refers to the existence of black holes in space which occupy three-fourths of the space and are not visible to us.)
Slokam 5
तस्माद्विराळजायत विराजो अधि पूरुषः ।
स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ॥५॥
Thasmaad-Viraadda-Jaayatha Viraajo Adhi Puurussah |
Sa Jaatho Athyarichyatha Pashchaadh Bhuumim Atho Purah ||
தஸ்மாத்விராடஜாயத விராஜோ அதி பூருஷ:
ஸ ஜாதோ அத்யரிச்யத பச்சாத்பூமிமதோ புர:
Meaning:
तस्माद् (Thasmaadh) = from Purusha; विराळ (Viraada) = Brahmamndam (the cosmic egg); जन्(Jan) = Came out; विराजो (Viraajo): Shining; अधि (Adhi): from; जातो (Jaato): Born; अत्यरिच्यत (Ati-Arichyata): Manifest from Himself; पश्चात् (Pashcaat) = from behind; भूमि (Bhuumi) = Earth; अथ (Atha) = then; पुरः (Purah): Manifested ; पुरस् (Puras) = in Front.
Translation:
The first to come out of the Supreme Being was the Brahmanda, (the Cosmic Egg, also known as Hiranyagarbha, the Golden Womb), shining brightly. Brahma, the creator, came out of it and then created the Earth.
Slokam 6
यत्पुरुषेण हविषा देवा यज्ञमतन्वत ।
वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ॥६॥
Yath-Purussenna Havissha Devaa Yagnyam-Athanvatha |
Vasantho Asya Aseedha Ajyam Greessma Idhmah Sharadh Havih ||
யத்புருஷேண ஹவிஷா தேவா யஜ்ஞமதன்வத
வஸந்தோஅஸ்யாஸீதாஜ்யம் க்ரீஷ்ம இத்ம: சரத்தவி:
Meaning:
यत्पुरुषेण हविषा (Yath-Purussenna Havissaa)= With the Purusha as the sacrificial Fire; देवा (Devaa)= Brahma, the creator; यज्ञमतन्वत (Yajnyam Atanvata)= continued the Sacrifice for Creation; वसन्तो (Vasanto)= Spring; अस्यासीदाज्यं (Asya-Asiida-Ajyam)= was the Clarified Butter; ग्रीष्म (Griissma)= Summer season; इध्मः (Idhmah)= as Fuel; शरद्धविः (Sharad-Havih)= Autumn was the Sacrificial Oblation of that Yagnyam.
Translation:
Devas, the Heavenly gods, created by Brahma, continued to perform sacrificial yagna with Purusha Himself as the sacrificial fire, Spring as the butter to be poured in the fire, Summer as a fuel and Autumn for the sacrificial oblation.
Slokam 7
सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः ।
देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ॥
sapthasyasan paridhayaha thrissaptha samidhah krithaha
deva yadjajnam thanvanahaabadhnan purusham pashum
ஸப்தஸ்யாஸன் பரிதய: த்ரி: ஸப்த ஸமித: க்ருதா:
தேவா யத்யஜ்ஞம் தன்வானா: அபத்னன் புருஷம் பசும்
Meaning:
सप्तास्यासन् (Saptaasi-Aasan): By making Seven enclosures;परिधयस्त्रिः (Paridhayas Trih): with Three times Seven, (twenty-one); समिधः (Samidhah): Firewood; कृताः (Krutaah): Did; यद्यज्ञं (Yadyajnyam): In that Yagna; तन्वाना (Tanvaanaa): Infinite Expanse of the Purusha; अबध्नन्पुरुषं (Abadhnan-Purussam): Bound; पशुम् (Pashum): Animals [including Man]
Translation:
The boundaries of the yagnya were the five fundamental elements, namely, the Sky, Air, Fire, Water and Earth, along with the 'Day and Night', thus totaling seven elements. The twenty-one tatvaas were used as the holy samith, the firewood sticks, for yagnya. The Devas thus continued their sacrificial yagnya, in which Lord Brahma was made the sacrificial cow.
Slokam 8
तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः ।
तेन देवा अयजन्त साध्या ऋषयश्च ये ॥७॥
Tham Yajnyam Barhissi Pra Ukssan Purusham Jaatam Agratah |
Thena Devaa Ayajantha Saadhyaa Rssayash Cha Ye ||
தம் யஜ்ஞம் பர்ஹிஷி ப்ரௌக்ஷன் புருஷம் ஜாதமக்ரத:
தேன தேவா அயஜந்த ஸாத்யா ரிஷயச்சயே
Meaning:
तं (Tam)= Him; यज्ञं (Yajnyam)= Yagna; बर्हिषि (Barhissi)= Sacrificial Grass, a bed or layer of Kusa Grass; प्रौक्षन्पुरुषं (Pra Ukssan Purusham)= Holy Water sprinkled with Kusa Grass; जातमग्रत = (Jaatam-Agratah)= The First Divine Men were Born; तेन (Tena)= by Him; अयजन्त (Ayajanta)= performed Sacrifice; साध्या (Saadhyaa)= Sadhya Devas; ऋषयश्च (Rssayash-Cha)= and Rishis
Translation:
By sprinkling the sacred water using the Kusa grass (Dharbhai), Brahman created all Divine Men (like Dharshan, etc) and the Holy Rishis (Saptharshi).
Slokam 9
तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् ।
पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ॥८॥
Tasmaadh-Yajnyaath Sarvahuthah Sambhrtham Prssadhaajyam |
Pashuun Thaashcakre Vaayavyaan-Aarannyaan Graamyaash Cha Ye ||
தஸ்மாத் யஜ்ஞாத் ஸர்வஹுத: ஸம்ப்ருதம் ப்ருஷதாஜ்யம்ஸ
பசூக்ம்ஸ்தாக்ம்ச் சக்ரே வாயவ்யான் ஆரண்யான் க்ராம்யாச்ச யே
Meaning:
तस्माद्यज्ञात्सर्वहुतः (Thasmaad-Yajnyaat-Sarvahuthah): From the complete offering of the Yagnyam; सम्भृतं (Sambhrtham): Produced; पृषदाज्यम् (Prushadaajyam): Curdled Butter; पशून्ताँश्चक्रे (Pashuun- Thaashchakre): The Animals; वायव्यानारण्यान् (Vaayavyaan-Aarannyaan): Birds and Wild Animals; ग्राम्याश्च (Graamyaash-Cha): Domestic animals
Translation:
From the yagnyam, there came out (just like butter coming out of curd) animals that fly in the air (birds), live in the forest (wild animals) and live in the villages (domestic animals).
Slokam 10
तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे ।
छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ॥१०॥
Tasmaad-Yajnyaat-Sarvahuta Rcah Saamaani Jajnyire |
Chandaamsi Jajnyire Tasmaad-Yajus-Tasmaad-Ajaayata ||
தஸ்மாத் யஜ்ஞாத் ஸர்வஹுத: ரிச: ஸாமானி ஜஜ்ஞிரே
சந்தாக்ம் ஸி ஜஜ்ஞிரே தஸ்மாத் யஜுஸ்தஸ்மாதஜாயத
Meaning:
तस्माद्यज्ञात्सर्वहुत (Tasmaad-Yajnyaat-Sarvahuta): From His Complete Offering; ऋचः (Rcah): Rig Veda; सामानि (Saamaani): Sama Veda; जज्ञिरे (Jajnyire): were Born ; छन्दांसि (Chandaamsi): Vedic Meters; तस्माद् (Tasmaad) = from Him ; यजुस् (Yajus) = Yajur Veda; तस्माद् (Tasmaad) = from him; जन् (Jan) = to Create, Generate
Translation:
From the Yagnyam, there came out the Rig, Sama, and Yajur Vedas, along with their Vedic Metres.
Slokam 11
तस्मादश्वा अजायन्त ये के चोभयादतः ।
गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ॥११॥
Tasmaadh-Ashvaa Ajaayanta Ye Ke Chobhayaadatah |
Gaavoh Ha Jajnyire Thasmaath Thasmaaj-Jaathaa Ajaa-Vayah ||
தஸ்மாத்ச்வா அஜாயந்த யே கே சோபயாதத:
காவோ ஹ ஜஜ்ஞிரே தஸ்மாத் த்ஸ்மாஜ்ஜாதா அஜாவய
Meaning:
तस्मादश्वा (Tasmaad-Ashvaa): From Him was born the Horses ; के (Ke): all animals; चोभयादतः (Cha-Ubhayaadatah): having teeth in both jaws; च (Ca) = and; उभयादत् (Ubhayaadat) = Having teeth in both jaws; गावोः (Gaavoh): Cows; गो (Go) = Cow; ह (Ha): for emphasis; तस्मात् (Tasmaat): from Him; तस्माज्जाता (Tasmaaj-Jaataa): From Him was born ; अजावयः (Ajaa-Vayah): Goats and sheeps.
Translation:
From Virat came out horses, cows, all kinds of goats and other animals with teeth in both jaws.
Slokam 12
यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।
मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥
Yath-Purussam Vyadhadhuh Katihdhaa Vyakalpayan |
Mukham Kimasya Kau Baahuu Kaa Uuruu Paadaa Uchyethe ||
யத் புருஷம் வ்யதது: கதிதா வ்யகல்பயன்
முகம் கிமஸ்ய கௌ பாஹூ காவூரு பாதாவுச்யேதே
Meaning:
यत्पुरुषं (Yat-Purussam): व्यदधुः (Vi-Adadhuh): What did the Purusha hold within Him? कतिधा (Kathidhaa) व्यकल्पयन् (Vi-Akalpayan): How many parts were assigned in His Huge Form? ; मुखं (Mukham): Mouth; किमस्य (Kimasya): What was His Mouth?; कौ (Kau): बाहू (Baahuu): What was His Arms; का (Kaa):; ऊरू (Uuruu): What was His Thighs?; पादा (Paadaa); उच्येते (Ucyete): What suited His Feet?
Translation:
The gods were ready to sacrifice Purusha in the yagnya for the sake of further creation, and one wonders how they planned to do it? What did they do to His limbs, face, arms etc ?
(Let us see what happened, when Purusha was cut to pieces and sacrificed in the fire of Yagnya).
Slokam 13
ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
Braahmanno-Asya Mukham-Aasiid Baahuu Raajanyah Krtah |
Uuruu Tad-Asya Yad-Vaishyah Padbhyaam Shuudro Ajaayata ||
ப்ராஹ்மணோ(அ)ஸ்ய முகமாஸீத் பாஹூ ராஜன்ய: க்ருத:
ஊரூ ததஸ்ய யத்வைச்ய: பத்ப்யாக்ம் சூத்ரோ அஜாயத
ब्राह्मणोऽस्य (Braahmanno-Asya) मुखमासीद् (Mukham-Aasiid): The Brahmins came out of His Mouth; राजन्यः (Raajanyah): Kingly class, Family of Warriers, Kshatriyas; कृतः (Krtah): Made; तदस्य (Tad-Asya): The Thighs of His; यद्वैश्यः (Yad-Vaishyah): whose were Vaishyas, Traders; पद्भ्यां (Padbhyaam): From His Feet ; शूद्रो (Shuudro): Shudras, Working class; अजायत (Ajaayata): [To His Feet the Shudras] were Assigned
Translation:
His face became Brahmanas, the priestly class; His hands became Kshatriyas, the Kings; His thighs became Vaisyas, the traders; and from his feet were born the working class.
Slokam 14
चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।
मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥
Chandramaa Manaso Jaatash-Chakssoh Suuryo Ajaayatha |
Mukhaad Indrash Cha Agnish Cha Praannaad Vaayur Ajaayatha ||
சந்த்ரமா மனஸோ ஜாத: சக்ஷோ: ஸூர்யோ அஜாயத
முகாதிந்த்ரச் சாக்னிச்ச ப்ராணாத்வாயுரஜாயத
Meaning:
चन्द्रमा (Candramaa): Moon; मनसो (Manaso): Mind; जातश्चक्षोः (Jaatash-:Born ; Akssoh: Eyes; सूर्यो (Suuryo): Sun; मुखादिन्द्रश्चाग्निश्च (Mukhaad Indrash Cha Agnish Cha): Indra and Agni were born from His Mouth; प्राणाद्वायुरजायत (Praannaad Vaayur Ajaayata): Wind was born from His Breath.
Translation:
From His mind the moon was born; from His eyes the sun was born; from His face Indra and Agni emanated; and from His breathe the air was born.
Slokam 15
नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।
पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥
Naabhyaa Aasiid-Antarikssam Shiirssnno Dyauh Samavartata |
Padbhyaam Bhuumir-Dishah Shrotraat-Tathaa Lokaa Akalpayan ||
நாப்யா ஆஸீதந்தரிக்ஷம் சீர்ஷ்ணோ த்யௌ: ஸமவர்த்தத
பத்ப்யாம் பூமி திச: ச்ரோத்ராத் ததா லோகாக்ம் அகல்பயன்
Meaning:
नाभ्या (Naabhyaa): His Navel; आसीदन्तरिक्षं (Aasiid-Antarikssam): became the intermediate Space between Heaven and Earth; शीर्ष्णो (Shiirshnno): Head (शिरस् (Shiras) = Head); द्यौः (Dyauh): Heaven; समवर्तत (Samavartata): sustained ; भूमिर्दिशः (Bhuumir-Dishah): Earth was sustained from His feet and from His Ears the Directions were sustained; श्रोत्रात्तथा (Shrotraat-Tathaa): From His Ears [Directions were sustained. लोकाँ (Lokaa): Worlds; अकल्पयन् (Akalpayan): Regulated, Governed
Translation:
From His belly button the sky was born; from His head the heavens came out; from His feet the earth was born; from His ears the directions were created; and thus he regulated all the worlds.
Slokam 16
वेदा॒हमे॑तं पुरु॑षं म॒हान्तम्॓ । आ॒दि॒त्यव॑र्णं॒ तम॑स॒स्तु पा॒रे ।
सर्वा॑णि रू॒पाणि॑ वि॒चित्य॒ धीरः॑ । नामा॑नि कृ॒त्वा अभि॒वद॒न्॒, यदास्ते॓ ॥
vedahametam purusham mahantam adityavarnam tamasastu pare
sarvani rupani vichitya dhiraha namani kritva abhivadan yadaste
வேதாஹமேதம் புருஷம் மஹாந்தம் ஆதித்யவர்ணம் தமஸஸ்து பாரே
ஸர்வாணி ரூபாணி விசித்ய தீர: நாமானிக்ருத்வா(அ)பிவதன் யதாஸ்தே
Meaning:
Slokam 17
धा॒ता पु॒रस्ता॒द्यमु॑दाज॒हार॑ । श॒क्रः प्रवि॒द्वान्-प्र॒दिश॒श्चत॑स्रः ।
तमे॒वं वि॒द्वान॒मृत॑ इ॒ह भ॑वति । नान्यः पन्था॒ अय॑नाय विद्यते ॥
dhata purastadya mudajahara shakrah pravidvan pradishashcha tasraha
tamevam vidvan amrita iha bhavati nanyah pantha ayanaya vidyate
தாதா புரஸ்தாத்யமுதாஜஹார சக்ர: ப்ரவித்வான் ப்ரதிசச்சதஸ்ர:
தமேவம் வித்வானம்ருத இஹ பவதி நான்ய: பந்தா அயனாய வித்யதே
Lord Brahma attained the Moksha by praising the Supreme Brahman. Indra likewise followed, by praising the Supreme Lord. Thus all those who realised the Supreme Lord became immortal. This is the only way one can reach Brahman.
Slokam 18
यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् ।
ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ॥
Yajnyena Yajnyam-Ayajanta Devaas-Thaani Dharmaanni Prathamaanya asan |
The Ha Naakam Mahimaanah Sa Chantha Yathra Puurve Saadhyaah Santhi Devaah ||
யஜ்ஞேன யஜ்ஞமயஜந்த தேவா: தானி தர்மாணி ப்ரதமான்யாஸன்
தே ஹ நாகம் மஹிமா: ஸசந்தே யத்ர பூர்வே ஸாத்யா: ஸந்தி தேவா:
यज्ञेन (Yajnyena): By the Yagna; यज्ञमयजन्त (Yajnyam-Ayajanta): They performed sacrifice; देवास्तानि (Devaas-Thaani): The Devas obtained; धर्माणि (Dharmaanni): Dharma; प्रथमान्यासन् (Prathamaani-Aasan): first obtained; नाकं (Naakam): Firmament, Sky referring to Chidakasha; महिमानः (Mahimaanah): Greatness; सचन्त (Sa-Chantha): Meditating or reflecting on the essence of Purusha; यत्र (Yatra): Wherein; पूर्वे (Puurve): During Earlier times; साध्याः (Saadhyaah): Refers to the Sadhakas or the Spiritual Aspirants ; सन्ति (Santhi): became; देवाः (Devaah): The Shining One
Translation:
The Devas, the demi-gods, attained heavenly abode by worshipping the Supreme Creator through yagnya, the sacrificial ceremony. They thus established the primary laws guiding humanity in performing such yagnya. Those great ones who worship the Supreme in this way attain that heaven, where the ancient devas and spiritual aspirants live.
Slokam 19
अ॒द्भ्यः सम्भू॑तः पृथि॒व्यै रसा॓च्च । वि॒श्वक॑र्मणः॒ सम॑वर्त॒ताधि॑ ।
तस्य॒ त्वष्टा॑ वि॒दध॑द्रू॒पमे॑ति । तत्पुरु॑षस्य॒ विश्व॒माजा॑न॒मग्रे॓ ॥
adbhyas sambhutah prithivyai rasacca vishvakarmanas samavartatadhi
tasya tvashta vidadhad rupameti tatpurushasya vishvamajanamagre
அத்ப்ய: ஸம்பூத: ப்ருதிவ்யை ரஸாச்ச விச்வ கர்மண: ஸமவர்த்ததாதி
தஸ்ய த்வஷ்ட்டா விததத்ரூபமேதி தத் புருஷஸ்ய விச்வமாஜானமக்ரே
The Virat Purusha emerged from the waters along with the earth. The Virat Purusha, also known as Tvashta, started creating all the beings. This is how all things manifested in the beginning.
Slokam 20
वेदा॒हमे॒तं पुरु॑षं म॒हान्तम्॓ । आ॒दि॒त्यव॑र्णं॒ तम॑सः॒ पर॑स्तात् ।
तमे॒वं वि॒द्वान॒मृत॑ इ॒ह भ॑वति । नान्यः पन्था॑ विद्य॒तेஉय॑नाय ॥
vedahametam purusham mahantam adityavarnam tamasah parastat
tamevam vidvan amrita iha bhavati nanyah pantha vidyate'yanaya
வேதாஹமேதம் புருஷம் மஹாந்தம் ஆதித்ய வர்ணம் தமஸ: பரஸ்தாத்
த்மேவம் வித்வானம்ருத இஹ பவதி நான்ய: பந்தா வித்யதே(அ)யனாய
The Supreme Being shines brilliantly like the Sun and is beyond darkness. One who knows Him thus becomes immortal even in this birth. There is no other way to attain such a state.
Slokam 21
प्र॒जाप॑तिश्चरति॒ गर्भे॑ अ॒न्तः । अ॒जाय॑मानो बहु॒धा विजा॑यते ।
तस्य॒ धीराः॒ परि॑जानन्ति॒ योनिम्॓ । मरी॑चीनां प॒दमिच्छन्ति वे॒धसः॑ ॥
prajapatishcharati garbhe antaha ajayamano bahudha vijayate
tasya dhirah parijananti yonim marichinam padamicchanti vedhasaha
தஸ்ய தீரா: பரிஜானந்தி யோனிம் மரீசீனாம் பதமிச்சந்தி வேதஸ:
Lord Brahma, the Creator, makes constant moves inside the cosmic womb. Without being born Himself, he thus takes birth in a variety of ways. Only those who know the Vedas know His real nature and they seek to attain the positions attained by Marichi and others.
पूर्वो॒ यो दे॒वेभ्यो॑ जा॒तः । नमो॑ रु॒चाय॒ ब्राह्म॑ये ॥
yo devebhya atapati yo devanam purohitaha
purvo yo devebhyo jataha namo ruchaya brahmaye
யோ தேவேப்ய ஆதபதி | யோ தேவானாம் புரோஹிதஃ |
பூர்வோ யோ தேவேப்யோ ஜாதஃ | னமோ ருசாய ப்ராஹ்மயே ||
Obeisance to the ever shining Supreme Brahman, the Guru of all Devas, who existed even before the Devas were born and who gave the Divine powers to the Devas.
Slokam 23
यस्त्वै॒वं ब्रा॓ह्म॒णो वि॒द्यात् । तस्य॒ दे॒वा अस॒न् वशे॓ ॥
rucham brahmam janayantaha deva agre tadabruvan
yastvaivam brahmano vidyat tasya deva asanvashe
ருசம் ப்ராஹ்மம் ஜனயன்தஃ | தேவா அக்ரே ததப்ருவன் |
யஸ்த்வைவம் ப்ராஹ்மணோ வித்யாத் | தஸ்ய தேவா அஸன் வஶே ||
While the Supreme Being was involved in creation, the Devas went on teaching others that such of those who realise the Supreme Brahman in this way would take complete control of the Devas themselves, meaning they will reach the position of Indra, the King of Devas.
hrishcha te lakshmishcha patnyau ahoratre parshve nakshatrani rupam
ashvinau vyattam ishtam manishana amun manishana sarvam manishana
னக்ஷத்ராணி ரூபம் | அஶ்வினௌ வ்யாத்தம் |
இஷ்டம் மனிஷாண | அமும் மனிஷாண | ஸர்வம்’மனிஷாண ||
Hey Supreme Lord! Hree (Bhudevi, Earth) and Lakshmi (Sridevi, Wealth) are your wives. Day and night are your right and left sides. The constellation of stars is your body. Aswini devas reside in your lovely mouth. Please grant us all our desires. Please give us all happiness in this world. Give us everything desirable in this and the other worlds.
