Purusha Suktam Word by Word Meaning

SincereThanksTo
1. SmtKalyaniKrishnamacharifortranslatingintoEnglishtheTamiltextonPurushasUktacommentary
byu.vE.SrIMelmaRaghavansvAmiavailableintheappendices.
2. SrISrinivasanNarayananforadditionofSanskrittexts,transliterationinEnglishandproofreadingtext
3. NeduntheruSrIMukundSrinivasan,SrIKausikSarathy,SrIV.C.Govindarajanforimages
4. SmtJayashreeMuralidharanforcoverdesignandeBookassembly
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Tableofcontents
Introduction
purushasUktamantramsandcomments
mudgalaupanishat
27
purushasUktanyAsam
33
purushasUktamantrArthanirupaNam
37
Appendices
41
mudgalaupanishatmantram
43
PuruShasUktamTamilCommentariesbynyAyasAhityashiromaNi
49
TranslationintoEnglishofSrI.u.vevidvAnshrImElmANarasimhatAtacAryasvAmis :
TamilcommentariesbySmt.KalyANiKrshNamAcAri
55
ubhayavedAntavidvAnshrImElmA.NarasimhatAtAcAryasvAmi
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paramapurushanSrIdevi,BhUdevisametaSrIPeraruLALaperumALTirukkacchi
(Thanks:SrIKausikSarathy)
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Foreword
howeare,howdidwearrivehere,whatisthepurposeofourliveshere,whathappensafter
ourlifeinthismaterialworldarequestionsthathaveswirledaroundthemindsofhumanbeingsfromtime
immemorial and continue to attract the attention of the finest thinkers to gain insights. Wise men from
IndiahavereflectedonthesequestionsfromtheirhomesindeepforestsatthefoothillsofHimalayas;the
particle physicists at CERN backed up by their costly and powerful Hadron colliders have been looking for
answerstosomeoftheseprofoundquestionsabouttheoriginofthematerialUniversefromtheastroand
particle physics point of view. Their focus has been on the material universe alone. Vedanta on the other
handlooksbeyondthematerial(CosmicDust)aspectsandintroducesapowerfulspiritualprincipledefined
asBrahmanwherefromalltheseentitiesareborn,bywhichbeingborn,theyabide,intowhichatthetime
ofdissolutiontheyenter.VedasasksustoknowthatBrahman,theSupremeconsciousnessexistingasa
singleinfinitesimalpoint(aBindu),whichexplodesandexpandstocreateultimatelytheentitieswithnames
andformsalbeitwithfinitelifeandcontractsfinallyintotheBindu.Cosmiccyclesofcreationanddestruction
ofthiskindonasubtleandgiganticscalegooncontinuouslylikeinhalingandexhalingasitwereaccording
tothisVedanticview.
AncientVedicTextsofIndia(VedamsandUpanishads)haveprovidedprofoundinsightsabouttheCreationof
the Universe. It is the subject of this monograph reflecting on the Purusha Suktam or the Vedic view of
Creation.GreekphilosopherAristotlewonderedaboutanintelligentnaturalworldthatfunctionsaccording
tosomedeliberatedesign.BookofGenesissupportsthefaithofmanyabouttheoriginofcreation.From
MayanstoaboriginesofAustralianbushhavedevelopedtheirowntheoriesontheoriginoftheUniversein
theirschemeofthings!ThedebateontheCreationoftheUniversewithitsbeingsgoeson.Thequestionson
theTimebeforeTime(TheBigBang)haveattractedtheattentionoffewscientists,whilethemillenniumold
Religioustextshavecomeupwiththeirowndaringandprofoundinsights.
TheBigbangtheoryisthecurrentcosmologicalmodelfromthepointofviewofScientistsabouttheearly
developmentoftheuniverse.ThecentralthemeoftheBigBangtheoryisthatouruniverseisanexpanding
one. This model rests on the concept that our universe was contained in a single point in time before it
exploded in trillionth of a trillionth of a second and expanded. It continues to expand. Modern
measurementsputsthismomentat13.8billionyearsago.Thistimeisconsideredasthebeginningpointfor
ouruniverseandisrecognizedbythescientistsastheageoftheUniverse.Afterthebigbang,itispostulated
thattheprimordialuniverseconsistingofHydrogen,HeliumandasmallamountofLithiumcoalescedtoform
giant clouds through gravity to form stars and galaxies, which later became the places where the heavier
elements were formed. It is theorized that dark matter provides the gravitational scaffolding for the
created galaxies including ours. Particle accelerators are trying to smash particles together at very high
speedstocreateconditionsthatmightcomeclosetothosewhichexistedatthetimeofbigbangleadingto
ourexpandinguniversestate.Itisconcededhoweverthattheparticleacceleratorscanonlyprobesofarinto
higherenergyrealmsbeyondthelargeHadronCollidersofCERNrealizedsofar.Moreexpensivemachines
arestillbeingplannedtopushthefrontiersoftodaysresearch.Therearealotofgapsinourknowledgeand
unifiedconceptsarebeingsoughtinthiscomplexarea,whichprovidesachallengeforthescientistsaswell
asthePhilosophers.
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Modern day scientists have indeed peered in to space, smashed atoms at extreme temperatures and
densities similar to the one that existed at ancient times running back to billions of years. They have also
discovered recently the Higgs Boson aka the God Particle during their search. This heavily sought
after unstable particle is found to have an infinitely small mass of 125.3 billion electron volts. It is
considered a crucial particle to bind all things together. Inspite of all these brilliant scientific
accomplishments, one has to concede humbly that the nature of the Universe and its creation cannot be
understood only by inspecting our galaxies or watching far off supernovas and engaging on speculations
about dark matter, neutron stars and dark energy. We have come to the humbling conclusion that the
formation,theexistence,thefunctioningandthetransformationofouruniverseisbeyondthepeeringinto
thespaceandmakingsenseoutofthedatafromlargeHadroncollidersandapplicationofBigDataanalytics
approaches.Itisconcededthatsuchanunderstandingliesdeeper.Asoneputit,ItinvolvesourverySelves.
Suchisthemessagethatarisesoutofthesedeliberationsandrecommendsustoseekthenuggetsofwisdom
developedbytheseersoftheVedictimesandlookatthemasharbingersofinsightsthatarebeingsoughtby
modernScience.ThedialogbetweentheSagesandtheScientistscontinues.Letusnowlookatsomeofthe
statementsaboutCreationbytheVedicseers.
TheNasadiyaSuktamofRgVedamhintswhattheuniversewaslikebeforetheoriginoftheuniverseandhow
it evolved. This sooktam is called the Hymn of Creation and deals with cosmology and the origin of the
universe.AdditionalinsightsaboutCreationhavebeenprovidedbyHiranyagarbhaandViswakarmaSuktams
ofRgvedam,NarayanaSuktam,BrahmaSutrams,IswaraUpanishad,SatapataBrahmanam,MatsyaPuranam,
SrimatBhagavatamandMantraPushpam,whichispartoftheVedicpassagesknownasArunam.
Letusstudysomeexcerptsfromtheabovesourcesonhowtheyviewcreation.
(A)TheNasadiyaSuktam,thehymnofCreation,hasonlysevenversesanditdarestoaskquestionsandhints
atanswersinamodeofedifyingpuzzlement.Itisamasterpieceofreligiouscosmologyandentersinto
areas, where material cosmology never dared to enter or has stumbled. The sooktam asks the questions
about what existed before the moment of creation. The first verse states that there was only darkness
wrappedindarknessandallthatwasnothingbutunilluminatedwaterasthesolepresence.Outofthat
aroseatlastThatOne,whichcametobe,enclosedinnothingandwasbornofthepoweroftapas.Atthe
beginning, desire (kama), the primal seed born of the mind of That One, the Selfmanifested Svayambhu
descendedontheundifferentiatedunknownandledontotheultimateappearanceoftheworldofnames
andforms.
LetusreflectontheprofoundmessageshousedinthishymnofCreation.SriRayaluViswanathhascaptured
theessenceofthesevenmantrasofNaasadiyaSuktamandcompareditsspiritualandpoeticmessageswith
thosefromtheunderstandingsgainedbytheBigBangtheoryasaforerunnertothecreationofthematerial
universe. Here are the translations of Sri Rayalu Viswanath of the seven mantrams of the Nasadeeya
sooktam:
1)neitherexistence,nornonexistencewasthere;neithermatternorspacearound.Whatcoveredit,where
itwasandwhoprotectedit?Whythatplasma,allpervadingdeepandprofound?
2)Neitherdeathnorimmortalitywasthereandtherewasneitherdayornight;butforthebreathlessone
breathingonitsown.Therewasnothingelse,surelynothing.
3)Itwasdarknessconcealedindarknessandanuninterruptedcontinuumoffluidoutcameinmaterial
formandshapethatonelyingdeepinside,onitsownintent.
4) In the cosmic mind, all pervading desire, the primal seed made its first appearance and the wise men
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seekingdeepintheirheartcouldseethelinkbetweenThatisandThatisnot.
5)Reinsoflink,agridofcrisscrosslinesholdsalltheseedsandmightyforces,microcosmicforceswithin
andmacroforcesoutabove.
6)Whoreallyknows,whocandeclarewhenit(creation)startedorwherefromandwherewillitend?The
seekersandthesoughtenteredlaterandsowhoknowswhenallthismanifested?
7)ThatOneoutofwhichtheCreationcamemayholdthereinsornot.Percievingallfromabove,ThatOne
knowsthebeginningmaynotknowtoo!
RayaluViswanathconcludeshisessayinvitesourattentiontotheoverlapsbetweentheVedicutteranceson
Creation and the Scientific advances of recent times linked to Big Bang Theory time boundaries and
projections.
(B)TheHiranyaGarbhaSuktamfromRkVedamisanotherhymninstructingusonCreation.Itassertsthat
God as Lord manifested Himself at the beginning as the Creator of the universe holding the collective
totality,theheavenandearth,withinHimselfandanimatedthecreatedentitieswithintelligence.
(C) The Satapata Brahmana states that the cosmic mind of Prajapati, the Supreme Being, desired and it
(Creation)happened.
(D)PurushaSuktamprovidesasymbolicanswertocreationwiththeanalogyofaYaj~nam(cosmicsacrifice).
It describes the spiritual web and unity of the universe. The attributes of Purusha, the Cosmic Being in
His immanent and transcendent form. This monograph covers in great detail the meanings and
commentariesonthePurushaSuktaMantramsfoundinallthefourVedams.Commentatorshaveobserved
that Purusha Suktam gives a description of the spiritual unity of the Universe. It presents the nature of
Purusha,theCosmicBeingasboth immanentandyettranscendent.AverytraditionalintroductionbySri
V.SundertoPurushaSuktambasedonthecommentaryoftheVaishNavaAchAryan,SriRanganathaMunican
beaccessedat:
http://www.Ramanuja.org/Purusha/suktaintro.html
(E)VedantaSutramsidentifyBrahman,theSupremeBeing,astheOnefromwhomthisuniverseoriginates,
subsistsandattheendreturns.
(F)TheBhagavataPuranamsalutesNarayanaaloneexistedatthebeginningandidentifiesHimasthesole
causeofCreation,Sustenanceanddissolution.HeisrecognizedastheSupremeSeedofCreationandbeing
subtlerthanthesubtleandgreaterthanthegreatest.
(G)SwamyKrishnanandahasidentifiedSriRudramasagreatmeditationontheViratsvarupaoftheLordas
theoriginalalmightybeforeCreation.OnehastorememberthatSriRudranisaSaranagatanatthesacred
feetofLordNarasimhan(videSrIMantrarajaPadastotram).
(H)MatsyaPurAnam:Itstartswiththestateofthingsafterthegreatdissolution(MahaPralayam).Darkness
waseverywhereintheUniverse.Everythingwasinastateoflayam(stillness).Nothingwasmoving.Atthat
time,theSelfmanifestedOne(Svayambhu)arose,createdprimordialwatersfirstandplacednexttheseed
of Creation in those waters. That seed transformed in to a golden egg/womb and thereafter Svayambhu
enteredintoittocreatethenaamaroopaPrapancham.
(I) Narayana Suktam: Every thing that is visible (vyaktam) or invisible (avyaktam) in this created world is
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pervadedbyNarayanawithinandoutside.
(J)IsavasyaUpanishad:TheUniverseispervadedbyIswara(God),whoisbothwithinandexternally.Heis
themoving(chith)andnonmoving(achith).Heisnearandfar.
(K)ExcerptsfromTheBhagavadGita:Iamalsothatwhichistheseedofallbeings,OhArjuna!Nothingthat
movesordoesnotmove,existswithoutMe(10.39).Istandsustainingthiswholeuniversewithafragment
ofmyPower(10.42);IamtheupholderofallbeingsandyetIamnotinthem.Mywillalonecausestheir
existence (9.5). I am the Father, Mother, Creator and the grandfather of the Universe...I am the seat of
originanddissolution,thebaseforthegoal,thesupporterandtheLord,thewitness,theabode,therefuge
andfriend.Iamtheseatoforiginanddissolution,thebaseforpreservationandtheimperishableseed(9.17
and18).
(L)SivaAgamaTextontheNatarajadoctrine:AtthefrontentranceofCERNinSwitzerlandstandsastatueof
Nataraja, the king of dance to remind us about the intricate balance between the forces of Creation and
destruction of the Universe. He stands inside a ring of fire (the Manifest Universe) holding Fire in one of
Hisfourhands.Here,theFirestandsasthesymbolofannihilationattheendofeachcycleofCreation.This
symbolizestheforcesofdestruction.Ontheotherhand,hehasadoublesideddamaruka(drum)creatingthe
sounds as pulses of Time to summon up new creations. This recognizes Sound as the First element of
creationinarapidlyunfoldingUniverse.Thereisarhythmtoit.IthasbeenpointedoutTimeisconsidered
CyclicalinIndiacomparedtobeingtreatedaslinearintheWest.
OneofNatarajashandpresentsthegestureofgrace(abhayam)/sustenance.IntheSaivasiddhantam,the
upliftedlegreferstothegesturethatliberatessoulsfrombondage.Withanotherleg,Natarajaissteppingon
adwarf,whosymbolizesignorance.TheinterplayofCreation,protectionanddissolutionisthuscapturedin
theimageofLordNataraja.
The plaque next to Natarajas statue at CERN says: Hundreds of years ago, the Indian artists created the
visualimagesofdancingShivasinabeautifulseriesofbronzes.Inourtime,physicistshaveusedthemost
advanced technology to portray the pattern of the cosmic dance.The metaphor of the Cosmic dance thus
unifiesancientmythology,religiousartandmodernPhysics.IthasbeensuggestedbygreatScientistsfrom
AlbertEinsteintoRobertOppenheimerthatthereisakinshipbetweenVedantaandModernScience.May
thatkinshipcontinuetogrowandyieldrichreturnsinthetimestocome!
dAsan
OppiliappanKoilVSadagopan
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I>
pu;sUm!
purusha sUktam
Introduction
DearVedAbhimAnis:
We will cover the write up on Purusha sUktam to raise much needed funds for the renovation of the
historicalandsacredhundredPillarSrIBhAshyapravacanaMaNDapambuiltatUpperAhobilamforSrImat
AdivaNSaThakopajIyarbythelocalking,SrIMukundaRaaya.Hewasthesameking,whocompletedearlier
the construction of the beautiful 100 Pillar MaNDapam at KaancI for Lord VaradarAjan and SrI Perumdevi
tAyAr.
The write up about the new kaimkaryam at Upper Ahobilam is available to you at
http://www.ahobilasri.org. Many photos of the historic building and the history of the 100 stone
pillarMaNDapamandfutureplansforuseafterrenovationarecoveredinthathyperlink.Pleaseenjoythe
history of things that happened there some six hundred years ago, when Adi vaN SaThakopa jIyar was
initiatedintosanyAsaASramambyLordNarasimhanHimself.
AssishyAsandabhimAnisofSrIAhobilaMaTham,pleasetakepartinthisonceinlifetimeAcArya
kaimkarayam.PleaseletaDiyEnknowofyourinteresttoparticipatebysendingemail
toyennappan@computer.net
Amongthetwoattachments,onehastheoriginalTamilTextofu.vE.SrImElmANarasimhatAtAcArsvAmiin
Tamil,whichappearedmanyyearsagointhefirstissueofVedasamskrtaVidyAlayamjournal.Thesecond
attachment is a high fidelity translation of the Tamil Text of Mel Maa SwAmi by SrImati KalyANi
KrshNamAcAri.TheessenceofPurushasUktamandthecommentaryonthevariousSrIVaishNavitetattvams
thatitcoversarebroughttobearbyMelMaaSwAmi.
PurushasUktamisrecognizedforitscoverageofthePurushottamatattvam.ItisfoundinallthefourVedams
withsomeslightvariations.ItisconsideredastheessenceofalltheVedamsandVedAngams(Srutis):
idampurushasUktamhisarvavedeshupaThyate,athaHSrutibhyaHsarvApyophalavatsamudIritam
PurushasUktamisstudiedinallthefourvedAsandisrecognizedasthesAramofallSrutis.
PurushasUktamisfoundintheancientRgVedam(10.90)withsixteenmantrams.Nextfollows,SuklaYajur
Veda Vaajasaneya samhitai (31.1.16). In KrshNa Yajur Vedams taittirIya ArANyakam we come across it in
3.1213. In sAma Vedam, it is at 4.3 and in the atharvaNa Vedam, we find it at 19.6.3. SrImAn KrshNa
tatAchArofBangaluruhasreleasedanebookinourSundarasimhamseries(73rdebookreachablethrough
http://www.sadagopan.org). It has English and Kannada texts of Purusha sUktam as found in all the four
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Vedas.Thewebsitehttp://www.vedchant.comisawonderfulwebsite,whichhasaudiorecordingsofallthe
fourVedAs.OnecanhearfromtheseCDstherecitationofPurushasUktamfromallthefourVedAs.
PurushasUktamortheHymnoftheCosmicMananditisalsoknownastheCreationHymn.ThePurushanof
Purusha sUktam is none other than Sriman NaarAyaNan. The 16th mantram of Purusha sUktam declares
proudly:
vedAhametampurushammahAntam
IhaverealizedthisSupremePurushan.IknowHim.ThedeclarationislikeSageViSvAmitrAspronouncement
inthesabhAofKingdaSarathA:
ahamvedmimahAtmAnamrAmamsatyaparAkramam
ThemantradrashTrshiofthismantram(nArAyaNarshi)declaresthroughhisdhyAnaanubhavam:
etampurushamvirAjammahAntamAdityavatprakASamAnamvedAhamjAnAmi
Knowing Him thus, we will be liberated in this very life. There is no other path to moksham other than
this(nAnyaHpanthAayanAyavidyate)declaresthe17thPurushasUktamantramconvincingly.Itsays:
yathA virAD purushoham iti sAkshAtkaroti | tadAnIm vartamAna dehasyatatsvarUpatvAbhAvAt tan
maraNenAyampAsakonamriyate|
nahikarmasahasrairapiamrtatvamsampAdayitumsakyate|
As sishyAs and abhimAnis of SrI Ahobila Matham, Please take part in this once in lifetime AchArya
Kaimkarayam.Please let adiyEn know of your interest to participate by sending email
toyennappan@computer.net.
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I>
purusha sUkta mantrams and comments
Purusha sUktam - Saanti pATham

Aae< tCD< yaerav&[Imhe, gatu< y}ay, gatu< y}ptye, dEvISviStrStu n>, SviStmaRnu;e_y>, ^Xv ijgatu
e;jm!, z< nae AStu ipde, z< ctu:pde, Aae< zaiNt> zaiNt> zaiNt>.
omtacchamyorAvrNImahe|gAtumyaj~nAya|gAtumyaj~napataye|
daivIsvastirastunaH|svastirmAnushebhyaH|UrdhvamjigAtubheshajam|
Samnoastudvipade|Samcatushpade|omSAntiHSAntiHSAntiH||
Word by word meaning:

tatSamyoHAvrNImaheWeseekwithardorthatauspiciousactthatprovidespeaceandtranquilitytothe
samsAric afflictions of today and for the future days. SaayaNar interprets AvrNeemahe as a prayer
(prArthayAmahe).
gAtumyaj~nAyaWeseekthegrowthofthisyaj~namandprogressioninanauspiciousway(gati).
svasti mAnushebhyaH | SamyoH AvrNImahe We seek with ardor that auspicious act that provides peace
andtranquilitytothesamsAricafflictionsoftodayandforthefuturedays.
yaj~napataye gAtum (AvrNImahe) We seek what is auspicious for the YajamAnan (kartA), what will be
auspicous.WeseekphalaprApti(fruition)fortheyaj~namthattheyajamAnanperforms.
naHdaivIHsvastiastuMaytheanugrahamsoftheGodsbewithus!
mAnushebhyaHsvasti:astuLettherebeauspiciousnessfortheMankind!
bheshajam Urdhvam jigAtu May the plant and creepers, who are like life giving medicine, grow upwards
inahealthymanner!
dvipadenaHSamastuMaymangaLamcomeourwayfromthelivingentitieswithtwofeet!
catushpadeSamastuMaytherebemangaLamamongthefourfootedanimals!
SAntiHSAntiHSAntiHMaythethreekindsofPeaceandTranquilityprevail!
TheprayerofancientseersistostayinaworldfreefromsufferingsofmanykindstofocusonupAsanAon
theBrahman.Gainingkinshipwithnatureandfellowhumanbeingsisavitalpartoftheirprayerstogods.
They wanted to lead a harmonious life. They wanted freedom from the tApa trayams and the
inauspiciousnessassociatedwiththemintheirpresentandfuturelives.ThethreekindsoftApamare:
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(1)AdhyAtmikam(2)Adhibhaudikamand(3)Adhidaivikam.
AdhyAtmika tApam are sufferings experienced by the sthUla (gross) and sUkshma (subtle) SarIrams.
Sufferingscausedbyhunger,thirst,desire,anger,doubtandconfusionaresomeofthekindslinkedtothe
firstvarietyoftApam.
AdhibhaudikatApamiscausedbysufferingsfromattacksbywildanimals,pestsandwars.
AdhidaivikatApamiscausedbysupernaturalforcesoverwhichhumanshavenocontrol.Sufferingscausedby
naturaldisasters(earthquake,typhoons,landslidesandtsunami)belongtothiscategoryoftApams.
TheyidentifiedSamasthetranquilstatefreefromtheacquiredrogams(physicalandmentaldiseases)and
recognizedSamasthedestroyerofthesorrowsarisingfromthethreekindsofsamsAricafflictions(tApa
trayam).SaayaNadescribes"Sam"inhisbhAshyamas:
prAptAnAmrogAdInAmupaSamanakaraNam,AgmInAmrogAdInAmviyoga(death)kAraNam
MostoftheupanishatsstartwithaSAntipATham.Forinstance,kaThopanishatandmuNDakaupanishatstart
with the SAnti pATham of bhadram karNebhiH SrNAyAmaH. taittirIyopanishat starts with the SAnti
pATham (upakrama SAnti) of Sam no mitraH Sam varuNaH and concludes with another SAnti pATham
saha nAvavatu, saha nau bhunaktu .... mA vidvishAvahai, om SAntiH SAntiH SAntiH. In between it has
an upasamhAra SAnti pATham at the end of SIkshAvallI, which is a variation of the SAnti pATham at the
beginning of SIkshAvallI. The prayers are for the confluence of auspicious factors leading up to universal
harmony,peaceandtranquility.
The prayer for unity of minds to create healthy and powerful organizations for prosperity of all and to
promote universal brotherhood feeling and for the reign of righteousness is offered at the very end of Rg
Vedam(X.191.2):
s< gCDXv< s< vdXv< s< vae mna<is jantam!
samgacchatvamsamvadatvamsamvomanmmsijAnatAm
ThesangAconceptofBuddhismarosefromthisancientVedamantram.
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pUrvAnvAkam of purusha sUktam

mantram 1
hir> Aae<,
shzI;aR pu;> sha]> shpat!,
s Uim< ivtae v&Tva, ATyitzalm!. 1.
hari:om|
sahasraSIrshApurushaHsahasrAkshaHsahasrapAt|
sabhUmimviSvatovrtvA|atyatishThatdaSAngulam||1||
Word by word Meaning:

sahasraSIrshAHParamapurusharhasthousandsofHeads.
sahsrAkashaHParamaPurusharhasthousandsofEyes.
sahasrapAtHehasthousandsofFeet.
saHbhUmimviSvata:vrtvAHepervades(vrtvA)theEarth(bhUmi)everywhere(viSvato)and
daSAngulamatyatishThatHemanifestsandstandsasOnewhoisbeyondthearithmeticofcalculatingwith
tenfingers.
Comments:
sahasra SIrshAH purushaH The MahA Purushan is visualized by Arjuna in the form of ViSvarUpa
darSanamdescribedinSrImatBhagavadGitAinthe16thSlokamofthe11thchapter:
AnekbahUdrvne<
pZyaim Tva< srvtae=nNtpm!,
naNt< n mXy< n punStvaid<
pZyaim iver ivp.
anekabAhuudaravaktranetram
paSyAmitvAmsaravatoanantarUpam|
nAntamnamadhyamnapunastavAdim
paSyAmiviSveSvaraviSvarUpa||
OhLordoftheUniverse!OhThouwhoartoftheUniversalForm!Withmanifoldarms,stomachs,mouths
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andeyes,IBeholdYourinfiniteformonallsides.Iseenoend,nomiddlenorthebeginningtooofYou!"
Arjunagoesontosay:
snatnSTv< pu;ae mtae me sanAtanastvampurushomatome

IknowYouaretheSupremePerson,whoiseverlasting.
*avap&iwVyaeirdmNtr< ih Vya< TvyEken idz svaR>

dyAvAprthivyoridamantaramhivyAptamtvayaikenadiSaScasarvAH
describesArjunanow.
ThefrightenedArjunasayshere:
OhMahAtman!Youalonehavepervadedtheinterspacebetweenheavenandearth,andallthequarters.
sahasraSIrshApurushaSaayaNabhAshyamexplainsthetattvambehindthisVirADPurushan:
sarvaprANisamashTirUpobrahmANDadehovirADAkhyoyaH
purushaHso'ayamsahasraSIrshAH....daSAngulamityupalakshaNam,
brahmANDAtbahirapisarvatovyApyaavastitaHityarthaH
atyatishtaThat daSAngulam A passage from Padma PurANam is cited here to remind us that this VirAD
Purushanisbeyondtherulesofcountingtaughttousbythearithmetics.
daSadamSnAnantayoHakhilakoTiyojanayoH,prapancatUrdhvamanantayojanAnatItyaatitishThatyuktam
bhavati|yojanAnAmanantvAtdaSAngulamidamvidhuH|
TheimmensityofthisUniversalFormoftheSupremePurushanisindicatedhereasbeingunderthecontrol
ofanyordinarycountingmethods.
purushaH Who is this Purushan? He is the one inside the SarIram (body) known as puram is one
explanation.ThisPurushanappearsintwoforms(mahatvena,aNutvena),immenseformandminuteforms.
In Purusha sUktam, the immense form is celebrated (aNutvena mahatvena dvitA tishThati keSavaH, atra
paurushasUktenatanmahatvamprapancitam).InthechAndogyamsdaharavidyAsection,theaNutvamof
theLordisaddressed.TheViraDPurushanbeyondallchangesissalutedbytheVedams:
OnHimtheworldsdorest;andnoonegoesbeyondHim(kaushitikaUpanishat:V.8).
SrIbhAshyam4.4.19(vikAravarticatathAhisthitimAha)salutesthisSupremeBrahman,whoischangeless,
whoisopposedtoallevelandistheonlyabodeofallauspiciousattributesandisBlissAbsolute.
In the 15th chapter of SrImad Bhagavat GitA, GeetAcAryan Himself reveals the identity of the Supreme
Purushan(Purushottaman):
%m> pu;STvNy> prmaTmeTyudat>,
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yae laekymaivZy ibTyRVyy $r>.

uttamaHpurushastvanyaHparamAtmetyudAhrtaH|
yolokatrayamAviSyabibhartyavyayaISvaraH||GitA15.17
Meaning:
ThereistheSupremePersonotherthanthese(ksharaandaksharaboundandliberatedSelf).Heisnamed
theSupremeSelf(Permanent)inalltheVedAs.He,who,astheImmutableOneandLord(ISvaran),entering
the threefold world, supports it. "mAdhva bhAshyam of brahmasUtrams" salutes this Purushottaman
as:pUraNAtsadanAcchivatato'saupurushottamaH.'sadanam'meanshereaplaceofresidence.
VishNusahasranAmamsalutesthisPurushottaman(24thnAmA)asavikArAyaSuddhAya(Changelessand
Pure),paraHparANAmparamaH(TheSupreme,thegreatestamongtheGreat).
The etymological definition for the word purushA from ashTAdyAyI is puru bahu sanoti. puru means
plenty,andsanoti,theverbsignifiestheactofgiving.HeisthegrantorofallBlissandHisattributesand
vaibhavamarebeyondtherangeofwordsandminds.
Wewillcoverthesecondmantramnext.
Inthefirstmantram,itwasstatedthattheParamAtmA,theSupremePurushanpervadeseverywhereandHe
isbeyondtheMathematicalrulesofcountingontenfingers.
mantram 2:
pu; @ved~ svRm!, yt< y Vym!,
%tam&tTvSyezan>, ydenaitraehit. 2.
purushaevedagumsarvam|yatbhutamyaccabhavyam|
utAmrtatvasyeSAnaH|yadannenAtirohati||2||

yatbhUtamWhatwastherebefore
yacchabhavyamwhateverthatisgoingtoappearinthefuture
idamwhateverisseencurrently
sarvampurushaevacaAlloftheseareindeedthisParamaPurushan!
utafurther,
amrtatvasyaForthestateofbeingeternal,forbeinginastateofnotencounteringdeathever,
ISAnaHHe,theParamaPurushanisindeedtheLordofthatimmortalstate.
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yat annena atirohati (saH purusha eva) That which manifests itself from behind in this annamaya
prapancamisalsothesameParamaPurushan!
Comments:
amrtatvasyaHere,theword'amrtam'referstomoksham.Thelearnedonescomprehendamrtamasthe
everlasting,deathlessstateofexistence(mokshenityeamrtedaivekIrtitamtvamrtambudaiH).'amrtatvam'
islinkedto'devatvam'.
annena prANinAm bhogyenAnnena In this world that is filled with delectable annam (annamaya
prapancam)
(yadannena)atirohatiSrutistates:
annAtbhUtAnijAyante
OutofannamarebornthebhUtams(beings).ThekAryaprapancamgrowsbeyondthekAraNamthroughthe
annamsaysSrIRanganAthaMuni.
SaayaNarsaysinthiscontext:
bhogyAnnenasvakIyakAraNAvastAmatikramyaparidrSyamAnAmjagadavastAmprApnoti
mantram 3:
@tavanSy mihma, Atae Jyaya~ pU;>,
padae=Sy iva Utain, ipadSyam&t< idiv. 3.
etAvAnasyamahimA|atojyAyAgumScapUrushaH|
pAdo'syaviSvAbhUtAni|tripAdasyAmrtamdivi||3||

etAvAnwhateverisseenhere,
asyamahimAallareHismahAtmyam/Vaibhavam.
ataHpurushaScajyAyAnBeyondallthatisseen,thePurushanismuchmore.
viSvA bhUtAni asya pAdaH whatever in this world that has been created is one fourth of this Parama
Purushan(i.e.),thenAmarUpaprapancamisonefourthindimension.
asya tripAd amrtam divi The three fourth of this Parama Purushans wealth (vibhUti) stays immortal and
changeless in His Supreme abode.The three parts (pAdams) referred to here are sat (st!), cit (ict! ) and
Ananadam (sacchidAnanda mayam). sat is comprehended by all. cit is grasped by the viveki alone and
Anandamisexperiencedonlybytheyogi,whoisfullyawakeandhaspUrNabodham(knolwdge,perception).
ThepassageintheadhyAtmakANDamofSatapatabrAhmaNamsalutesthevaibhavamandmysteryofthis
Parama Purushan by reconciling the mutually contradictory attributes and displays agaDita gaTanA
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sAmarthyam(referenceistoswAmiNammAzhvArspAsuramsonTiruviNNagarappan).Hestaysbothasthe
giganticoneaswellastheatomicsizedoneinvyApti(yatAayamnArAyaNAkhyaHpurushomahAnbhavati,
tadAnImevANur bhavati); He pervades everywhere as well as limits Himself to a finite, small place/
hrdayAkASam(yatAyamvyAptobhavatitadaivaprAdeSikobhavati);HeoccupiestheSupremeabodejustas
Heoccupiesthisearth(yadaivabhUmautadaivaparamevyomnibhavati);Hestayssingularandatthesame
time remains as many (yadAyam eko bhavati, tadAnImeva aneko bhavati); He stays as prakrti made up of
panca bhUtams and at the same time displays His state of not being bound by prakrti (yadaiva prAkrti
bhavati,tadaivaaprAkrtobhavati);Hegetsseparatedfromtheprapancamwhilestayingunitedwithit(yatA
prapancAt bhinno bhavati, tadaiva abhinno bhavati); He stays bound while also staying liberated (yadaiva
bandhakobhavati,tadaivamokshakobhavati);whateverthatisofdualandopposinginnature,allofthese
arecompletelyabsorbedinHim(tasmAtyAniviruddhasvabhAvAni,tAnisarvANitadAnImevatasminlInAni
bhavati). Therefore, He is beyond calibration as of this kind or the other and is beyond comprehension,
descriptionormeditation(tasmAtayamIdrSaitidurj~nAno,durvacano,durdhyAnaH).Fromthisweconclude
that His superiority/primacy is beyond ones speech and mind (tasmAdasya jyaishTyam
vAngmanasAgocaram).
Inthefirstmantram,itwasstatedthattheParamAtmA,theSupremePurushanpervadeseverywhereandHe
isbeyondthemathematicalrulesofcountingontenfingers.Inthesecondmantram,itwasrevealedthatall
that was seen in the past and those seen now and the ones to be seen in the future are all this eternal
ParamaPurushan.TheannamayaparyAyaoftaittirIryasamhitAsAnandavallipassageoverlaysthisinsighton
thefirstmantramandextendsittothesecondmantram.TheappropriatepassagefromAnandavallisection
is:
s va @; pu;ae=rsmy>, .... AymaTma .... AaE ja> jayNte .... A ih Utana< Jyem! ....
Aatain jayNte.... jataNyen vxRNte, A*te=i c Utain, tSmad< tCyt #it,
savAeshaprusho'nnarasamayaH|....ayamAtmA....annAdvaiprajAHprajAyante....annagumhibhUtAnAm
jyeshTham .... annAdbhUtAni jAyante ... jAtAnyannena vardhante | adyate'tti ca bhUtAni | tasmAdannam
taducyataiti|
Meaning according to Dr. NSA swAmi:

Thatbody,suchasitis,istheproductoftheessenceofFoodThisistheSelf(chiefPart)Allpeoplethat
areoneartharebornfromfoodthatfoodisverilythegreatestofallcreaturesBeingsarebornofFood
ThosethatareborngrowbyFood.Itiseatenanditeatsthecreatures.ThereforeitiscalledFood.
ThesecondPurushasUktamantraminstructsus:
purusha evedam sarvam utA amrutatvasya ISAnaH, yat annena atirohati in this context celebrating
annamayaPurushan.
Inthethirdmantram,thedistinctionsbetweennAmarUpaprapancamandtherestofthethreefourthsof
thebrahmasvarUpamarepointedout.
SaayaNascommentaryis:
tripAd svarUpam amrtam, vinASa rahitam, sat, dividyotamAnAtmake svaprakASarUpe'vatishThate,
jagaditambrahmasvarUpApekSayAatyalpamitivivakshitayApAdatvopanyAsaH
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The fourth mantram celebrates this Parama Purushan pervading the region above Prapancam and His
reoccurenceinthePrapancamasHisonefourthform.Inthefifthmantram,thecreationofeverythingfrom
fromBrahmANDam,Brahmaa,BhUmiandthejIvarAsisfromthatvirADPurushanarecovered.
mantram 4:
ipaXvR %dETpu;>, padae=Syeha==vaTpun>,
ttae iv'Vyamt!, saznanzne Ai. 4.
tripAdUrdhvaudaitpurushaH|pAdo'syehAbhavAtpunaH|
tatovishvangvyakrAmat|sASanAnaSaneabhi||4||

tripAdpurushaHtheParamapurushanofthethreefourthdimension
urdhvaHudaitHeshinesabovethe(nAmarUpa)prapancam
asyapAdaHHisonefourthportion
ihapunaHabhavAt(abhavat)manifestsinthisprapancamagainandagain.
tataHfromthat
sASanaanaSena(vishvakabhivyakrAmat)itmanifestsoutwardlyinallsentientthatlivebyeatingfoodand
theinsentientthatdonotneedannamfortheirsustenance.
vishvak abhi vyakrAmat in all the sentient and the insentient of the nAma rUpa prapancam, it manifests
externally.
Comments:
pAdoasyehAbhavAtpunaHGitASlokam10.42describesthisVirADpurushanbearingandsustaininingthis
nAmarUpaprapancamwithasmallportionofHisyogasakti
iva_yahimd< kTmeka<zen iSwtae jgt!
vishTAbhyAhamidamkrtsnamekAmSenasthitojagat
BhagavatRaamAnujacommentsonthisGitASlokamthiswaybasedontheVishNuPurANaVacanam(1.9.53
ySyayutayuta<za<ze ivziiry< iSwta yasyAyutAyutAmSAmSeviSvaSaktiriyamsthitA):

#d< icdicdaTmk< kT< jgt! kayaRvSw< kar[avSw< SwUl< c sUm< c Svpsave iSwtaE v&iede c ywa
mTs<kLp< n AitvteRt twa mm mih> Ayuta<zen iv_y Ahm! AviSwt>,
idam cidacidAtmakam krtsnam jagat kAryAvastham kAraNAvastham sthUlam ca sUkshmam ca
svarUpasadbhAve sthitau pravrttibhede ca yathA matsankalpam na ativarteta tathA mama mahimnaH
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ayutAmSenavishTabhyaahamavasthitaH|SrIRaamAnujabhAshyamonGitA10.42
Meaning:
IsustainthisuniversewithaninfinitesimalfractionofMypowerthisuniverseconsistingofsentientand
insentiententities,whetherineffectorcausalcondition,whethergrossorsubtleinsuchamannerthatit
doesnotviolateMywillinpreservingitsproperform,existenceandvariousactivities.
pancadaSIisauthoredbytheadvaiticScholarVidyAraNyatirtharofSringeriandhewasacontemporaryof
swAmiDesikan.HecommentsonpAdo'syehAbhavAtpunaHinpancadaSI2.55:
pAdo'syasarvAbhUtAnitripAdastisvayamprabhaH,ityekadeSavrttitvammAyayAvadatiSrtiH
LeavingdiscussionsonmAyAaside,thepassagemeans:
FortheParamAtmA,alltheentitiesofthePrapancamareonepartandtherestofthethreepartsareself
luminous indicating the uniqueness of mAyA. The important point here is the one fourth, three fourth
divisionandnotsomuchabouttheuniquenessofmAyA.
Commentators have referred to the distribution of the Sakti of Parama Purushan as one third in the
Prapancam and the three fourth in the region above this prapancam using a cAndogya upanishat
passage.TheupadeSamisthroughthefourkindsofvAk(speech)andhowitoriginatesinsideandmovesup
insideandisheardultimatelyoutsidethebody.Speechisrecognizedasmadeupoffourparts:1)parA,2)
paSyantI,3)madhyamAand4)vaikari
In the mUlAdhAra cakram, vAk originates and it rises as paSyantI in svAdishTAna cakram; at the anAhata
cakramatthechestlevel,itclimbsupfurtherasmadhyamAvAkandattheviSuddhicakram,itcomesoutto
be heard as vaikari vAk. While the three divisions of vAk are hidden inside the body (trINi padA nihitA
guhAsu), the last (one fourth part) alone is heard as external speech. Thus one fourth of the Sakti of the
SupremePurushanisseenasthenAmarUpaprapancam.
SrIRanganAthaMunieloquentlycommentsonthepassagetripAUrdhvaudaitpurushainhisBhAshyam:
"esha tripAdaH purusham UrdhvaH prakrti maNDalAdUrdhvam udait udagacchat; tameva tripAdam
purusham durj~nAnasakalaceshTAmacintyavibhavodatimananta SaktimsarveSvaramadhyanta SUnyam
vrttikshayavivarjita vigraham svAdhIna nikhila ceshTamjagadudaya vibhava laya lIlA vilAsinam
svAtmArAmam svatrptam jyotirmayam aprameyam sarva pramANAgocaram Seshajagadeka kAraNam
vAngmanasAdeta vaibhavam stotum aSaktA: srtayaH tvameva tvAm vettayo'si so'si, ko attA veda ka iha
pravocat,soangavedayativAnavedaityAtivadanti.
Meaning of the above passage:

This three fourths Purushan resides above prakrti maNDalam. He is the performer of many incredible
deeds.HeisanoceanofVaibhavam/gloriesthatcouldnotbecomprehended.Hehasimmeasurablepowers.
HeistheLordofall.HeisfullofBliss.Heisknowerofeverything(sarvaj~nan).Heisthefriend/anukuLanfor
all.Heisthefoundation/AdhAramforall.Hehasnobeginningorend.HehasabodythathasnovikArams
(growthordiminution).Heisthecontroller/niyantAofallacts.Heisinchargeofcreation,sustenanceand
dissolution of the nAma rUpa prapancam. He is contented in Himself and is blissful (svAtmArAmam
svatrptam). He is of the form of jyoti. He is immeasurable (aprameyam). He cannot be reached by all
pramANamssinceHeisbeyondthem(sarvapramAnaagocaran).Heisthesolecauseoftheuniversewithout
anyclaimantsforthattitle(jagadekakAraNan).Hehasthegloryofnotbeingreachedbymindandspeech.
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OhtripAdpurushA!Howcananyonethinkthattheycandescribeyoubeingthiswayorthatway?Youalone
knowclearlyYourattribute.SrutisexpresstheirincapabilityandgiveupandwonderwhetherevenHeknows
thevastnessofHisguNAdiSayams.
mantram 5:
tSmairafjayt, ivrajae Aix pU;>,
s jatae ATyirCyt, paimmwae pur>. 5.
tasmAdvirADajAyata|virAjoadhipUrushaH|
sajAtoatyaricyata|paScAdbhUmimathopura||5||

tasmAtfromthatAdiPurushan
virADajAyatatheuniquelyresplendentbrahmANDamarose.
virAjo adhi purusha: jAtA Seeking the support and protection (ASrayaNam) of that brahmANDam, the
abhimAnaPurushanwiththenameofBrahmAmanifestedfromthere.
paSchAtsaHbhUmimAfterthat,BrahmAcreatedthisearth(bhUmi)
athaHpuraHthereafter,hecreatedSarIramforthejIvarAsis(sentient).
Comments:
SaayaNarsdefinitionof'virAD'is:vivitamrAjantevastUnitivirAD.
It is that, where all the different entities are shining with unique splendour. He is the first progeny of
Brahman,theSupremePurushan.
SaayaNarcontinues:
tasmAt adhi purushAt virADajAyata brahmANDa deha utpannaH. From that primordial Purushan, virAD
withagiganticform(body)manifested.
paScAtpurataScasarvatraatipravrttakAyo'bhavat.Infront,behindandeverywherethisVirADpurushan
spreadwithagiganticbody.
yo'yam sarvavedAnta vedyaH paramAtmA sa eva svakIyayA mAyayA deham brahmANDam srshTvA tatra
jIvarUpeNapraviSyavirADbrahmANDAbhimAnIdevatAtmAjIvoabhavat.
This ParamAtmA known by the Vedams and Upanishats created through His own mAyA, a supergigantic
body and entered in to it as a jIvan, which became the abhimAni of the brahmANDa deham shining in
splendour.
sajAtoatyaricyataThusmanifestedBrahmAseekingtheVirADpurushanashisASrayaNam(protectionand
succour)createdbhUmiandthenbodiestothesentientandcreatedthenAmarUpaprapancam.
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SaayaNar comments on sa jAto atyaricyata this way: virAD vyatirikto devatiryangmanushyAdi
rUpobhUt.BrahmAcreatedthedevAs,animalsandhumansfromthatVirADSarIram.
paScAtbhUmimathopuraHFirstwasthecreationofthebhUmi.AfterthatthedevAs,animalsandhumans
with SarIrams (puraH) were created by Brahman. "puraH SarIram" is the one characterized by the even
dhAtus.
mantrams 6:
yTpu;e[ hiv;a, deva y}mtNvt,
vsNtae ASyasIdaJym!, I:m #XmZzriv>. 6.
yatpurusheNahavishA|devAyaj~namatanvata|
vasantoasyAsIdAjyam|grIshmaidhmaHSaraddhaviH||6||
Introduction to mantram 6 from Purusha sUkta samhitai in Saakalya BrAhmaNam:

ViraDPurushanwithagiganticformstayedinertnow(atiprvrttakAyaHsanpurushastUshNImAsa).
aniruddhanArAyaNanquestionedthisVirADPurushan:OhBrahmA!whyareyouactionless(brahman!kim
tUshNImbhAvasIti)?
BrahmAanswered:Itisbecauseofmyaj~nAnam(nescience).
aniruddhanArAyaNanresponded:
Please perform a yaj~nam for the purpose of Creation (brahman! srshTartham kancana yaj~nam kuru). By
performingthatyaj~nam,Youwilldevelopthepowertocreateallsentient(tathaHsarvabhUtAnisrashTum
samartho bhavishyasi). In that Cosmic yaj~nam, make Your indriya devatAs, the priests, transform your
SarIramastheoffering(havis)andmeditateonMeastheenjoyerofthathavis,placeyourmindinMeand
enterintoMe,whoisintheformofAgni(tatrayaj~netavendriyANidevAnrtvijaHkrtvA,tvadIyamcakale
paramhaviHkrtvA,mAmcahavirbhujamdhyAtvA,manmanAbhUtvA,mayyagnauniveSaya).Onceyoucome
in to contact with My limbs, Your body in the form of the koSams will expand and become gigantic
(madhangasparSamAtreNa, jagat koSa bhutastvat kAyo bruhmishyate). From that giant body will
arise sentient beings/PrANi vargams of every kind as in the previous act of creation by You and You will
becometheCreatoragain(tasmAtbhUtAniprANijAtAniyatApuramnirmAyasrashTAbhavishyasi).Onewho
comprehendsthesubteltyofthissrshTiyAgambecomesliberatedeveninthislife/janmam.
Word by word meaning of the sixth mantram:

purusheNa With the havis embodied by VirAD purushan and Him serving as the yaj~na paSu
(caturmukhAkhyenapaSuhavishA)
devAHdevAsstayingastheindriyamsoftheVirADPurushanperformedtheyaj~nam(devAHsAdhyAkhyAH
tadindriyANivAdhyAnamayamyaj~namatanvata)
havishAyat(yaj~nam)atanvataWiththathavis,thedevAsperformedthismAnasayaj~nam
(tasyayaj~nasya)vasantaHAjyamAsItForthatyaj~nam,thevasantarutubecametheAjyam(ghee)

(tasyayaj~nasya)grIshmaHidhmaAsItthesummer(grIshma)rtubecamethesamidh(sacrificialtwigs)
(tasyayaj~nasya)SaradhaviHAsIttheautumn(Sarad)kAlambecametheoffering(havis).
SaayaNardescribesthismAnasayaj~namdonebythedevAsthisway:
yatpurusheNahavishAbAhyadravyasyApayanishpannatenahavirantarAsambhavAtpurushasvarUpameva
manasAhavishtvenasankalpyatenapurushAkhyenahavishAyatyadAmAnasamyaj~nmakurvaka
PadmapurANavacanamprovidescontexttothismantram:
Duringthewinterseason,thegrassisshriveled/burntdownandduringthespring,thegrassisgreenand
healthy. The cows graze the grass during the spring and yield lot of milk. During the summer, the sages
assemblepalaSasamidhsandarereadyforperformingyearlongsatrayAgams.
mantram 7:
saSyasNpirxy>, i> s simx> kta>,
deva y*}< tNvana>, AbNpu;< pzum!. 7.
saptAsyAsanparidhayaH|trissaptasamidhaHkrtAH|
devAyadyaj~namtanvAnAH|abaghnanpurushampaSum||7||

saptAsyAsan paridhayaH For this srshTi yaj~nam, the seven chandas like GaayatrI serve
as paridhayaH. Because they are placed around the agni, they are named 'paridhis". The Satapata
BrahmaNamdescribeswhatthesesevenparidhisare:
Therearethreeinuttaravedhi;threemorearearoundtheAhavanIyAgni.Adityanistheseventhparidhi.In
MaitrAyaNiupanishat,thesevenparidhisare:1)prthvI,2)appu,3)teyu,4)vAyu,5)AkASam,6)ahankAram,
and7)buddhi
triHsaptaThetwentyonesamidhsareidentifiedinPaingiBrahmaNamaspancabhUtams,fivetanmAtrais,
fivej~nAnedriyams,fivekarmendriyamsandantaHkaraNam(4x5+1=21).
devAH(yadyaj~namtanvAnaH)ThedevAsperformedtheyaj~nam.ThedevAsreferredtoherearethosein
SrI VaikuNTham. The other name for this group of devAs residing in SrI VaikunTham is 'sAdhyAs". SrI
RanganAthaMuniidentifiesanotherclassofdevAs,whoresideatsvargam.sAdhyAsalonearereferredtoin
thismantrambythedevapadam.
abaghnanpurushampaSumduringtheprocessofperformingtheyaj~nam,thedevAstiedupthePurushan
describedasBrahmAasthehomaPaSu.
mantram 8:
t< y}< bihRi; aE]n!, pu;< jatmt>,
ten deva AyjNt, saXya \;y ye. 8.
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14

tamyaj~nambarhishipraukshan|purushamjAtamagrataH|
tenadevAayajanta|sAdhyArshayaScaye||8||

agrataHjAtamoftheOnethatwasfirstborn
tampurushamthatPurushan,whowasappropriateforthissrshTiyaj~nam(mAnasayaj~nam)
barhishiHpraukshanthertvikssprinkledthatPurushanwithsacredwatertoconsecratehim
tenasAdhyAHdevAHrshayaHyeayajantabythatactofprokshaNam,thesAdhyAsfromSrIVaikuNTham,
the devAs from svargam and the sages performed the srshTi yaj~nam. The sAdhyAs, the devAs and the
mantradrashTArshishavesrshTisAdhanayogyatai(qualifications).AfterprokshaNasamskAram,theyajn~a
wasconductedwithpaSuashavisinthatyaj~nam.Thisyaj~namiscalledthesarvahutyaj~namandthenext
twomantramsfocusonadditionaldetailsofthesarvahutyaj~namdoneforcosmicsrshTi.
mantram 9:
tSma*}aTsvRt>, s<&t< p&;daJym!,
pzUSta~ e vayVyan!, Aar{yaNaMya ye. 9.
tasmAtyaj~nAtsarvahutaH|sambhrtamprshadAjyam|
paSugumstAgumcakrevAyavyAn|AraNyAngrAmyAmScaye||9||
Word by word meanings and comments:

sarvahutaHtasmAtyaj~nAtprshadAjyamsambhrtamFromthatsarvahutyaj~nam,arosecurdwithghee.
tAn paSUn, vAyavyAn, AraNyAan ye grAmyASca, cakre then, BrahmA created the animals (paSUn), which
arefitfortheyaj~nam.Hecreatedthebirdsthatmoveintheair(vAyavyAn).Hecreatedtheanimalsthatlive
intheforests(AraNyAn).Hecreatedalsotheanimalsthatroaminthevillages(grAmyAScaye).
srshTiyaj~naprakAramisdescribedhere.Here,theword'yajn~am'referstothehavisthatisofferedinthe
yaj~nam.'barhis'isthetermusedtorefertoprakrti.AccordingtoSrIRanganAthaMuni,YogaRatnamstates
thatVirAD,barhisandprakrtihavethesamemeaning.ThesAdhyadevAsplacethefirstbornyAgapaSuon
theprakrtipIThamnamed 'barhis'andperformprokshaNasamskArams.Afterthat,theyusedthePurusha
paSuashavisandperformedthedhyAnayaj~nam.ThehomamwasdoneintheaniruddhanArAyaNaagni.
srshTiyaj~naprakAramisthusoutlined.
SrIRanganathaMunicontinuescommentingon'sambhrtamprshadAjyam'.Theamalgamofcurdwithghee
usedinthehomamsisgenerallyknownas'prushadAjyam'.Whatisbeingreferredtohereas'prshadhAjyam'
is the "vicitra varNa vIryam as per Yoga Ratnam text. After the prshadAjyam was assembled, BrahmA
createdthebirdstravelingintheair,thelionroamingintheforestandthedomesticatedcats.
sarvahutaHSaayaNabhAshyamcommentsonthissrshTifromthemAnasayAgamthisway:
sarvAtmakaHpurushaHasminyaj~nehUyate(worshipped).soyamsarvahutastAdrSAtpUrvoktAtamAnasAt

yaj~nAtprshadAjyamdadhiSAjyamcaityevamAdibhogyajAtamsampAditamityarthaH;
vAyavyAn vAyudevatAkAn lokaprasiddhAn; AraNyAn paSUn paSUnAm antarikshadhvArA
vAyudevatyatvam(vAyavastetyAhavaipaSavaHvAyavaHevainAnparidadhAti
mantram 10:
tSma*}aTsvRt>, \c> samain ji}re,
DNdais ji}re tSmat!, yjuStSmadjayt. 10.
tasmAtyaj~nAtsarvahutaH|rcaHsAmAnijaj~nire|
chandAgumsijaj~niretasmAt|yajustasmAtajAyata||10||
Word by word Meanings:

sarvahutaHtasmAtyaj~nAtrcaHsAmAnijaj~nirefromthatyaj~namnamed'sarvahut',rgVedamantrams
andsAmaVedamantramsarose.
tasmAtchandAgumsijaj~nireoutofthatsarvahuthomam,thechandaslikeGaayatrImanifested.
tasmAtyajuHajAyatafromthatyaj~nam,yajurVedamcametobe.
mantram 11:
tSmada AjayNt, ye ke caeyadt>,
gavae h ji}re tSmat!, tSmaata Ajavy>. 11.
tasmAtaSvAajAyanta|yekecobhayAdataH|
gAvohajaj~niretasmAt|tasmAjjAtAajAvayaH||11||
Word for word meanings:

tasmAtaSvAajAyantafromthatyajn~amarosehorses.
yekecaubhayAdataHjaj~nirefromthatYajn~amaroseanimalswithonerowofteethandthetwo(upper
andlower)rowsofteethemerged.
gAvaHtasmAtjaj~nireThecowscameoutofthisyajn~am.
tasmAt ajAH, AvayaH jAtAH out of this sarvahut yaj~nam came the goats (ajAH) and sheep (ajAvayaH)
veLLADus(ajA)andsemmaRiyADus(ajAvayaH)arosefromthisyaj~nam.
The 12th to 15th mantrams:

yTpu;< Vydxu>, kitxa VykLpyn!,
muo< ikmSy kaE ba, kavU padavuCyete. 12.
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yatpurushamvyadadhuH|katidhAvyakalpayan|
mukhamkimasyakaubAhU|kAvUrUpAdAvucyate||12||
a[ae=Sy muomasIt!, ba rajNy> kt>,

^ tdSy yEZy>, p(a zUae Ajayt. 13.
brahmaNo'syamukhamAIt|bAhUrAjanyaHkrtaH|
UrUtadasyayadvaiSyaH|padbhyAgumSUdroajAyata||13||
cNma mnsae jat>, c]ae> sUyaeR Ajayt,

muoaidNai, a[aayurjayt. 14.
candramAmanasojAtaH|cakshosUryoajAyata|
mukhAdindraScAgniSca|prANAtvAyurajAyata||14||
na_ya AasIdNtir]m!, zI:[aeR *aE> smvtRt,

p(a< UimidRz> aeat!, twa laeka AkLpyn!. 15.
nAbhyAAsItantariksham|SIrshNodyauHsamavartata|
padbhyAmbhUmirdiSa:SrotrAt|tathAlokAgumakalpayan||15||
Introduction and word by word meanings for mantram 12 to 15:

SaayaNas overall observation on yatpurusham vyadadhuH is in the form of question and answer, the
creationofBrahmaNAsandothers.TheBrahmavAdinsexperienceadoubthere:
Atwhatstage(when)didthedevAs,whoaretheprANarUpamofPrajApaticreatedVirADPurushanthrough
their sankalpam? (prajApateH praNarUpA devA yat yadA purusham virAD rUpam vyadadhuH?
sankalpenotpAtivantaH tadAnIm katidhA gatibhiH prAkArairvyakalpayat vividham kalpitavantaH, esha
sAmAnyarUpaHpraSnaHmukhamkimityAdayoviSeshapraSnaH).
Word by word meaning of mantram 12

yatWhen
yatpurushamvyadadhuH?WhendidthedevAsoftheformofprANancreatedtheVirADPurushanthrough
theirsankalpam?
(tat)katidhAvyakalpayan?atthattime,whataretheformsinwhichtheycreatedHim(Hislimbs)?
asyamukhamkimAsIt?WhatformdidthefaceofthisPurushantake?
bAhUkauucyate?WhoaredescribedasHisarms?
UrUpAdaukauucyate?WhoareHisthighsandfeet?

asyamukhambrAhmaNaHAsItVirADPurushans(His)facebecameBrahmaNajAti
bAhUrAjanyaHkrtaHHishandsweremadetobecometheKshatriyajAti
asyaUrUyattatvaiSya:HisthighsbecametheVaiSyajAti
padbhyAmSUdrOajAyataFromHisfeetarosetheSUdrajAti

manasaHfromthemind,
candramAjAtaHtheMoonwasborn.
cakshoH:sUryaajAyatafromtheeyesarosesUryan.
mukhAtindraHagniScafromthefacewerebornIndranandAgni.
prANAtvAyuHajAyatafromthePrANan(lifebreath),vAyumanifested.

nAbhyAHantarikshamAsItfromthenavel,interstellarspace(antariksham)appeared.
SIrshNaHdyausamavartatafromthehead,thesvargalokamgotestablishedwell.
padbhyAmbUmiHfromthefeet,theeartharose.
SrotrAtdiSaHfromtheearsoftheVirADPurushan,thedirectionscametobe.
tathAlokAnakalpayanInthismannerofmeresanklapam,allthenAmarUpaprapancamwerecreated.
mantram 16:
vedahmet< pu;< mhaNtm!, AaidTyv[ tmsStu pare,
svaRi[ pai[ ivicTy xIr>, namain kTva=ivdn! ydaSte. 16.
vedAhametampurushammahAntam|
AdityavaraNamtamasastupAre|
sarvANirUpANivicityadhIraH|
nAmAnikrtvAbhivadanyadAste||16||
Introduction:
vedAhametam According to SaayaNa, the mantra drashTA, the seer, who visualized this mantram
articulates his dhyAnajanitaanubhavam (mantradrashtA svakIyam dhyAnAnubhavam prakaTayati). He
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salutesthisradiantandgiganticPurushanbeyondallguNamsandwhohasthehueofAdityanandstatesthat
he knows this Purushan (etam purusham virAjam mahAntam sarvaguNairadikamAditya varNam, Adityavat
prakASamAnam,vedAhamjAnAmi,sarvatAanubhavAmIityartha:).ThatPurushanexistsontheothersideof
tamas(i.e.),HeisSuddhasatvamayan(sacapurushastamaspAreaj~nAnAtparastAtvardhate).Withoutthe
SAstropadeSam from an AcAryan,the ignorant ones are incapable of experiencing this Purushan (ato guru
SAstropadeSarahitairmUDhaiHanubhavitumaSakhyaityarthaH).
tamasastupAreHdhIraHnAmAnikrtvAabhivadanAsteSrIRanganathaMuniobserves:
By the 'tamas' Sabdam, prakrti is invoked. With his intellect/mind, enjoying the the creation of the nAma
rUpa prapancam, this heroic One exists (tamaH Sabdena prakrtirucyate; dhiyA ramamANaH san nAmAni
krtvAabhivadanyadAste).
SrImat RaamAyaNam refers to this Parama Purushan, who is Lord Raamacandran at two KaaNDams, once
throughthewordofSageViSvAmitrarandnextthroughthewordsofMandodari,thewifeofRaavaNan:
Ah< vei mhaTman< ram< sTypramm!,

visae=ip mhatejae ye ce #me tpis iSwta>.
ahamvedmimahAtmAnamrAmamsatyaparAkramam|
vasishTho'apimahAtejoyecemetapasisthitAH||SageViswAmitrA
tms> prmae xata zcgdaxr>,

IvTsvaa inTyIrjYy> zatae uv>.
tamasaHparamodhAtAsankhacakragadAdharaH|
SrIvatsavakshAnityaSrIrajayyaHSASvatodhruvaH||
QueenMaNDodhari
Word by word meaning of the mantram:

sarvANirUpANivicityacreatingallrUpams(forms/rUpaprapancam)
nAmAnikrtvAabhivadanandprovidingthemnames(nAmaprapancam),entersintothemandcommands
themfromwithin,
yat dhIraH Aste, etam dhIram purusham aham veda I know that heroic Purushan performing all of the
abovevyavahArams(abhivadan)
etam dhIram, mahAntam, Aditya varNam tamasastu pAre purusham aham veda That glorious and heroic
PurushanshiningliketheAdityanandwhoisbeyondthetamoguNam,HimIknow.
mantram 17:
xata purSta*mudajhar, z> ivaNidzt>,
tmev< ivanm&t #h vit, naNy> pNwa Aynay iv*te. 17.

dhAtApurastAtyamudAjahAra|
Sakra:pravidvAnpradiSaHcatasraH|
tamevamvidvAnAmrtaihabhavati|
nAnyaHpanthAayanAyavidyate||17||
yam dhAtA purastAt udAjahAra that Purushan, whom at the beginning of creation, caturmukha BrahmA
recognizedastheSupremeLord(ParamaPurushan)andrevealedHimassuchtoall,
pratiSaHcatasraHSakraHpravidvAnofwhomandwhoseVaibhavam,Indrancomprehendedfullyinallfour
directions,
tam evam vidvAn, iha amrtaH bhavati One who understands that Parama Purushan in this manner will
becomeliberated(muktan)inthisbirthitself,
ayanAyaanya:panthAnavidyateforattainingMoksham,thereisnootherway.ayanAyameansamrta/
mokshaprAptaye.
Comments:
dhAtA purastAt During the ancient times (pUrvasmin kAle), caturmukha BrahmA recognized the One
standingbeforehimasthecauseforhisexistenceandsaid:
Youareancienttome;Sir,pleasedothiscreationfirst(pUrvasminkAlecaturmukhaHyamAtmanaHkAraNa
bhUtam udAjahAra, tvam vai pUrvam sama bhUH, tvamidam pUrvam kurushva iti). Indran, who gained
j~nAnam about Parama Purushan from Sage Vaamadevar also celebrated the Parama Purushan as Adi
KaaraNam (cakraH vAmadevAdigata parama purusha j~nAna indraSca pravidvAn prakrshTa j~nAnaH
yamudAjahAraparamakAraNatvenaudAhrdavAn).ThusallthefourdirectionsfromEastonwardscelebrated
this Parama Purushan as jagat kAraNan; by the dig Sabdam, the lord of these directions are also
meant (tathA prstiSaScatasraH prAkATayat caatasro diSaH, atha vA diSaH vidhiSca yamudAjahUH, dig
SabdenadigadipatayaHpurushAHlakshyante).
amrta iha bhavati yatA virAD purushohamiti sAkshAt karoti tadAnIm vartamAna dehasya tatsvarUpatva
abhAvAttanmaraNenAyamupAsakonamriyate;nahikarmasahasrairapyamrtavamsampAdayitumSakyate
ayanamnigaNDuincludes'ayanam'withmukti(ayanamnilayemargemuktaucApipragadhyate).
mantram 18
y}en y}myjNt deva>, tain xmaRi[ wmaNyasn!,
te h nak< mihman> scNte, y pUveR saXya> siNt deva>. 18.
yaj~nenayaj~namayajantadevAH|
tAnidharmANiprathamAnyAsan|
tehanAkammahimAnaHsacante|
yatrapUrvesAdhyAHsantideVaH||18||
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Introduction:
SrIman AnnA quotes a statement from swAmi VivekAnanda, which provides an inspiring message in the
contextoftyAgam,yAgamandamrtatvam(nakarmaNAprajayAdhanena,tyAgenaikenaamrtatvamAnasuH).
SwAmiVivekAnandhasays:
With out tyAgam and yAgam, no big deed can be accomplished for the well being of the world. Did not
VirAD Purushan make the tyAgam of Himself by Himself in the srshTi yAgam? Oh people! Sacrifice Your
pleasures,delightsandinstrumentsofdelight,yourname,gloryandpositionaswellasyourlivestobuilda
humanbridge.OverthatbridgehugeassembliesofmenwilltravelandcrosstheoceanofsamsAram.
Word by word meanings:

devAHyaj~nenayaj~namayajantaThedevAsworshippedtheyaj~naPurushanwiththismAnasayaj~nam
tAni dharmANi prathamAni Asan The dharmams associated with this yaj~nam attained the superiority
(primalstatus)overotherdharmAs(upAsanAmArgams)
yatrapUrvesAdhyAHdevAHsantinAkamtemahimAnaHsacanteWherethesAdhyAdevAs(AdiupAsakAs)
are,thegreatonescomprehendingtheupAsanAdharmamsofthemAnasayAgamwillalsoreach.
'nAkam'isusuallygiventhemeaningofsvargalokam.Here,'nAkam'hastobeunderstoodastheSupreme
abodeofVishNunArAyaNanasindicatedbytheVarAhaPurANavAkyam:
nAkovishNurjagatsvAmIvAsudevaHsanAtanaH
In reality, the world of residence of sAdhyA devAs is recognized as SrI VaikuNTham (parama vyomni); the
otherdevAsliveinalowerlokam(svargalokam)ruledbyIndran,whereonelivesuntiltheirpuNyamsare
exhausted and then the jIvan returns to the samsAric world. sAdhya devAs and the mukta jIvans who
successfullycompletedtheprapattiorbhaktiyogamreachSrIVaikuNTham,enjoyparipUrNabrahmAnandam
thereandneverreturntothesamsAricworld(nahipunarAvartate).
uttara anuvAkam
IthassevenmantramsandaSaantipATham.
mantram 1
A(> s<Ut> p&iwVyE rsa, ivkmR[> smvtRtaix,
tSy Tva ivdxpmeit, tTpu;Sy ivmajanme. 1.
adbhyaHsambhUta:prthivyairasAcha|
viSvakaramaNaHsamavartAdhi|

tasyatvashTAvidadhatrUpameti|
tatpurushasyaviSvamAjAnamagre||1||

adbhyaHrasAtfromtheessenceofthewater,
prthivyairasAtfromtheessenceoftheearth
sambhUtaHthebrahmANDamarose.
viSvakarmaNaHfromthecreatoroftheworld,theLordofall
adhi(virAD)samavartatatheabhimaniofbrahmANDam,theVirADPurushanappeared.
tvashTAtasyarUpamvidadhatetiTheLordoftheUniverse(tvashTA)pervadeseverywhereinthefourteen
worldsthroughtherUpamoftheVirADPurushanthatHecreated.
Comments:
viSvakarmaNaHSaayaNacommentsonthejagatkartA,ViSvakarmAandidentifiesHimassarveSvaran.
viSvakarmANat atisamvartatAdikhyena nishpanno yo'yam brahmANdaAbhimAnI cetanaH pumAn so'yam
ISvarAmSam; tasya virAD purushasya rUpam caturdaSa loka rUpAvayavasamstAnam vidadhan
nishpAdayamstvashTA viSvakarmA jagadISvaraH eti pravarttadhe sarvam jagadagre srshTyAtA vAjAnam
sarvatautpannam
SaayaNapointsoutthatthebrahmANDamarosethenfromthecombinationoftheessence(sArAmsam)of
water and earth. After that brahmANDAbhimAni, VirAD Purushan manifested. He is an amSam of
ViSvakarmA.
nishpannaH means born. That VirAD Purushans rUpam was established with its limbs and form in all the
fourteenlokams.
mantram 2:
vedahmet< pu;< mhaNtm!, AaidTyv[ tms> prStat!,
tmev< ivanm&t #h vit, naNy> pNwa iv*tey=nay. 2.
vedAhamedampurushammahAntam|
AdityyavarNamtamasaHparastAt|
tamevamvidvAnamrtaihabhavati|
nAnyaHpanthAvidyate'yanAya||2||

etam mahAntam AdityavarNam tamasaH parastAt purusham aham vedaH I comprehend this glorious
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PurushanhavingthelustreoftheSunandwhoisbeyondthedarkness(tamas)
tamevamvidvAniha(muktaH)bhavatiOnewhounderstandsthisPurushaninthismannerbecomesfully
liberated(muktan)inthisverylife
ayanAyaanyaHpanthAnavidhyateForgainingmoksham,thereisnootherwayexcepttocomprehendthe
trueformandnatureofthisCosmicPurushan.
mantram 3:
japitrit geR ANt>, Ajaymanae bxa ivjayte,
tSy xIra> pirjaniNt yaeinm!, mrIcIna< pdimCDiNt vexs>. 3.
prajApatiScaratigarbheantaH|
ajAyamAnobahudhAvijAyate|
tasyadhIrAHparijAnantiyonim|
marIcInAmpadamicchantivedhasaH||3||

prajApatiHgarbheantaHcaratiTheParamaPurushan,whoistheabhimanadevatAofbrahmANDamresides
insidethePrapancam.
ajAyamAnaHbahudhAvijAyateHemanifestsinmanywayswithoutbeingborn.
tasyayonimdhIrAHparijAnantiThewiseonesinvestigateHistrue,inherentnature(svarUpam).
vedhasaHmarIcInAmpadamicchantiTheonesentrustedwithdutiesofcreationdesiretoattainthepadavI
(status)ofthej~nAnislikeSageMarIcitrytocomprehendthisPurushanstruesvarUpam.
Comments:
SaayaNascommentsonthismantramis:
brahmANDarUpegarbheantarmadhyeprajApatirvigrahavAnbhUtvAcaratiprajApatiresidesinside(inthe
middleof)thePrapancaminanembodiedform.
sacavAstavenarUpeNasatyamj~nAnamanantambrahmetyAdiSrtyapratipAdanAtajAyamAnaevatatApi
mAyikhenarUpeNabahudhAstAvarajangamAdibahuprAkAroviSeshenajAyate
As the Srutis salute Him as the sacchidAnanda brahman, who is never born but takes through His mAyA,
manysentientandinsentientformsandshinesinthisPrapancham.
tasya prajApater yonim jagat kAraNa rUpam vAstavam svarUpam dhIrAH dhayiryavanto yogena drtendriyA
mahAtmAnojAnanti
ThegreatoneswithcontroloftheirlimbsandthepowerofyogamcomprehendthetrueformoftheLordas
theCreatoroftheUniverse.

vedaso vidhAtAraH srshTi kartArastamevopAsya marIcInAm, marIcIatri pramukhAnAm maharshINAm
padamjagadutpAdakatvalakshaNamicchanti
TheseadhikAriscommendedforthesrshTikAryammeditateontheParamaPurushanaloneanddesirethe
gainingofthestatusofgreatRshislikeMarIcIandatritoengageinsrshTikAryamthroughthepoweroftheir
upAsanA.
mantram 4
yae deve_y Aatpit, yae devana< puraeiht>,
pUvaeR yae deve_yae jat>, nmae cay aye. 4.
yodevebhyaAtapati|
yodevAnAmpurohitaH|
pUrvoyodevebhyojAtaH|
namorucAyabAhmaye||4||

yaHdevebhyaHAtapatiThatOne,whoshinesasthecaitanyaminsidethedevAstobringouttheirdaivika
(divine)attributes,
yaHdevAnAmpurohitaHThatOnewholeadsthewayinthetravelontheauspiciouspathandthusserves
asthepurohitaforthedevAs,
yaHdevebhyopUrvajAtaHThatOne,whowasbornbeforethedevAsasHiraNyagarbhan,
rucAyabrAhmayenamaHToThatselfluminousParabrahamamareoursalutations(namaskArams)!
Comments:
SaayaNacomments:
yaHparameSvarodevobhyodevArthamAtapati,sarvatraprakASateThisParameSvaranshineseverywhere
forthebenefitofthedevAs.
devAnAm devatva siddhaye tattat hrdayeshu caitanya rUpeNa praviSya Avirbhavati For making devAs
displaydevatvam(divinity),Heenterstheirheartlotusesintheformofcaitanyam(SelfeffulgentISvaran)
andresidesthere.
yacchadevAnAmpurohitobrhaspatirbhavatiHebecamethebrhaspati/PurohitarforthedevAs
yacchadevebhyaHpUrvojatahiraNyagarbharupennotpannaH"hiraNyagarbhaHsamavartatAgreitiSruteH
tAdrSya rucayA rocamAnAya svayamprakASAya, brahmaye parabrahma svarUpAya, brAhmaNe vedena
pratipAdyAyavAnamonamaskAro'stu
May our namaskArams be unto Him, who was born before the devAs as the svayam jyoti hiraNyagarbha
parabrahmam and is celebrated as the forerunner of the devAs in Srutis as hiraNyagarbhaH
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samavartatAgre!
mantram 5
c< am! jnyNt>, deva Ae tduvn!,
ySTvEv< a[ae iv*at!, tSy deva Asn! vze. 5.
rucambrAhamamjanayantaH|
devAagretadabruvan|
yastvaivambrAhmaNovidyAt|
tasyadevAasanvaSe||5||

brahmam rucam janayantaH devAH agre tat abruvan devAs talked about that Parabrahmam at the
beginningtospreadthej~nAnamaboutandruci(taste)forParabrahmaminthisway:
yastubrAhmaNaHevamvidyAttasyadevAHvaseasanWhoeverhasthepredispositiontoknowaboutthis
SupremebrahmanandcomprehendsHimassuch,forthemthedevAswillbeundertheirbeckandcall.
mantram 6:
I te lmI pTNyaE, Ahaerae paeR,
n]ai[ pm!, AinaE Vyam!. 6.
hrIScatelakshmIScapatnyau|ahorAtrepArSve|
nakshatrANirUpam|aSvinauvyAttam||6||

hrIScalakshmIScatepatnyauhrIdeviandlakshmIdeviareYourwives.
hrIdevi(BhUmidevi)isthelajjAbhimAnidevatAandlakshmIistheISvaryAbhimAnidevatA.
ahorAtrepArSveThedayandnightareYoursides(pakkangaL).
nakshatrANirUpamYourbodyisoftheformofthenakshatraMaNDalam(arrayofStars).
aSvinauvyAttamaSvinidevAsareYourfullyblossomedsacredmouth(tiruvAy).
mantram 7
#< min;a[, Amu< min;a[, sv min;a[. 7.
ishTammanishANa|amummanishANA|sarvammanishANa||7||

ishTammanishANaOhParamaPurusha!Pleasegrantustheboonofdivyaj~nAnamthatwedesire!
amummanishANaPleasegrantusthedelightsofthisuniverse!
sarvammanishANaPleasegrantusalltheblissbothinthisandtheotherworld!
Saanti pATham (Prayer for the three types of Peace and Tranquility)
Aae< tCD< yaerav&[Imhe, gatu< y}ay, gatu< y}ptye, dEvISviStrStu n>, SviStmaRnu;e_y>, ^Xv ijgatu
e;jm!, z< nae AStu ipde, z< ctu:pde, Aae< zaiNt> zaiNt> zaiNt>.
omtacchamyorAvrNImahe|gAtumyaj~nAya|gAtumyaj~napataye|
daivIsvastirastunaH|svastirmAnushebhyaH|UrdhvamjigAtubheshajam|
Samnoastudvipade|Samcatushpade|omSAntiHSAntiHSAntiH||
Meaning:
OhLord!WebeseechwithardortheauspiciouskarmAthatwillconferpeaceandtranquilitybywardingoff
thesufferingsforthepresenttimesandforthefuturetimes.MaymangaLamsbewiththetwofooted!May
auspiciousnessbewiththefourfooted!MayallthethreekindsofPeaceprevail!
Note: Purusha sUkta (samhArasrshTisthiti) nyAsam, dhyAnam and the mantrams related to it
areimportanttoknow forone,whowishesto performPurushasUkta pUjAvidhAnam.ThePurushasUkta
homamandtheways(vidhiH)toperformitforlokakshemamareequallyimportant.Twomoreknowledge
baseregardingPurushasUktamare:
1. PurushasUktavaibhavamastaughtbymudgalopanishatand
2. the Purusha sUkta mantrArtha nirUpaNam as explained in the ahirbudhnya samhitA of the pAncarAtra
Agamam.
TheconclusionofthenirUpaNamis:
hiraNyagarbhoviSvAtmAsapurushaihcayate
SeshamtulokataHsiddhamity'yamsoktaIdruSaH
purusha sUkta vyAkhyAnam sampUrNam
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mudgala upanishat
AfterthemeaningsofthePurushasUktamantramsandcommentariesonthem,wewillfocusnowonother
sourcematerialsrelatedtoPurushasUktam:
1. PurushasUktanyAsam
2. PurushasUktahomavidhi
3. PurushasUktapUjAvidhAnam
4. mudgalaupanishat
5. PurushasUktavaibhavam(mudgalaupanishat)and
6. PurushasUktamantrArthanirUpaNamfromahirbudhnyasamhitA
Note:PleaseseeAppendix1fortopics1,2,3,4and5
Let us study the mantrams of mudgala upanishat first, which is a Upanishat belonging to Rg Vedams
mudgalaSaakhA.Ithasfourpartsandsixteenmantrams.
Thisupanishatstartswithamajesticannouncement:
AaE< pu;sUawRin[Ry< VyaOyaSyam>

pu;s<ihtaya< pu;sUawR> s<he[ aeCyte,
ompurushasUktArthanirNayamvyakhyAsyAmaH
purushasamhitAyAmpurushasUktArthaHsangraheNaprocyate|
(The determination of the meanings of the purushasUkta mantrams will be done. The meanings of the
mantramswillbeprovidedinasuccinctmanner).
ThereisanexcellenttranslationofthesixteenmantramsofthisUpanishatanditsSAntipAThambyDr.A.G.
KrishNaWarrierthathasbeenpublishedbyTheTheosophicalPublishingHouseofChennai.Inthisseriesof
postings,aDiyEnwillrefertoDr.A.G.K.WarriersEnglishTranslationandlinkittothemUlamtextofthe
MudgalaUpanishat.
TheSAntipAThamatthebeginningis:
Aae< va'! me mnis itita mnae me vaic

ititamaivravImR @ix.
vedSy m Aa[ISw>, ut< me ma hasIrnenaxItenahaeraaNsNdxaMy&t< vid:yaim sTy< vid:yaim.
tNmamvtu tarmvtu Avtu mamvtu varmvtu varm!.

omvAngmemanasipratishThitAmanomevAci
pratishThitAmAvirAvIrmaedhi||
vedasyamaANIsthaH|SrutammemAprahAsIranenAdhIte
nAhorAtrAnsandadhAmyrtamvadishyAmisatyamvadishyAmi||
tanmAmavatutadvaktAramavatuavatumAmavatu
vaktAramavatuvaktAram||
Meaning:
om!Maymyspeechbebasedon(i.e.inaccord)withthemind;Maymymindbebasedonspeech.OhSelf
effulgent One, Reveal Thyself to me. May You both (speech and mind) be the carriers of the VedA to me!
MaynotallthatIhavehearddepartfromme!Ishalljointogether(i.e.,obliteratethedifferenceof)dayand
night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that
Brahmanprotectme;MaythatBrahmanprotectthespeaker(i.e.,theteacher),maythatprotectme;May
thatprotectthespeakermaythatprotectthespeaker!
Om!LettherebePeaceinme!Lettherebepeaceinmyenvironment!Lettherebepeaceintheforcesthat
actonme!
Therearefourpartsinthisupanishat.
ThefirstpartoftheMudgalaUpanishatprovidesasummaryofPurushasUktam:
Upanishat mUlam:
shzI;eRTy szBdae=nNtvack>,
AnNtyaejn< ah dzalvcStwa.
sahasraSIrshetiatrasaSabdo'nantavAcakaH|
anantayojanamprAhadaSAngulavacastathA||
sahasraSIrshetiatrasaSabdo'nantavAcakaH
bysahasraSIrsheti,thethousandheaded,itismeanthere,countless(anantavAcakaH).
anantayojanamprAhadaSAngulavacastathA
bydaSAngulavacaHorthementionoftenfingersreferstotheimmeasurable,infinitedistance.
tSy wmya iv:[aedeRztae VyairIirta,

tasyaprathamayAvishNordeSatovyAptirIritA
bythefirstmantram,thePurushans(VishNus)pervasion(vyApti)inspaceisstated.
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28
The first mantram of the Purusha sUktam:

shzI;aR pu;>, sha]> shpat!,
s Uim< ivtae v&Tva, ATyitzalm!. 1.
sahasraSIrshApurushaH|sahasrAkshaHsahasrapAt|
sabhUmimviSvatovrtvA|atyatishThaddaSAngulam||1||
ThefirstpartoftheUpanishatnowcontinueswiththesecondmantramtouchingonkAlavyApti
pu; @ved~ svRm!, yt< y Vym!,

%tam&tTvSyezan>, ydenaitraehit. 2.
purushaevedagumsarvam|yadbhUtamyaccabhavyam|
utAmutatvasyeSAnAH|yadannenAtirohati||2||
ThethirdPurushasUktamantramsalutesthepowerofVishNualonetogivemoksham
@tavanSy mihma, Atae Jyaya~ pU;>,

padae=Sy iva Utain, ipadSyam&t< idiv. 3.
etAvAnasyamahimA|atojyAyAgumScapUrushaH|
pAdo'syaviSvAbhUtAni|tripAadasyAmrtamdivi||3||
ThegloriesofHariarecelebratedbythewordetAvAnandetena.
@tavainit mNe[ vEv< kiwt< hre>,

@tenEv c mNe[ ctuVyURhae ivai;t>.
etAvAnitimantreNavaibhavamkathitamhareH|
etenaivacamantreNacaturvyUhovibhAshitaH||
SrIaniruddhaVaibhavamiscelebratedbytheword,tripAdityanayA
LetusstudyfourmorepadamsfromthePurushasUktamantramandconnectthemtothesrshTiandmukti
tattvams
1.tSmairaifTynya padnaray[are>,
kte> pu;Syaip smuTpi> dizRta.

tasmAtvirADityanayApAdanArAyaNAthareH|
prakrteHpurushasyApisamutpattiHpradarSitA||

The appearance of the aniruddha vyUha mUrti is referred to here and the manifestation of radiant
brahmANDamanditsabhimAnidevata,brahmanareindicatedhere.
2.yTpu;e[eTynya s&iy}> smIirt>,
yatpurushenaityanayAsrshTiyaj~naHsamIritaH|
Withtheword,yatpurusheNa,thesrshTiyAgamisreferredto.
ThecorrespondingPurushasUktamantramhereis:
yTpu;e[ hiv;a, deva y}mtNvt,

yatpurusheNahavishA|deVayaj~namatanvata|
3.Thelinkstothesamidhfortheyaj~namisindicatedbytheUpanishatmantram:
saSyasNpirxy> simx smIirta

saptAsyAsanparidhayaHsamidhaScasamIritA
ThecorrespondingPurushasUktamantramis:
saSyasNpirxy>, i> s simx> kta>,

saptAsyAsanparidhayaH|triHsaptasamidha:krtAH|
4.vedahimit mNa_ya< vEv< kiwt< hre>. 8.
y}eneTyups<har> s&emaeR]Sy ceirt>,

y @vmetanait s ih muae veidit.
vedAhamitimantrAbhyAmvaibhavamkathitamhare|
yaj~nenaityupasamhAraHsrshTermokshasyaceritaH|
yaevametatjAnAtisahimuktobhavaditi||
ThecorrespondingPurushasUktamanatramis:
vedahmet< pu;< mhaNtm!, AaidTyv[ tmsStu pare,

svaRi[ pai[ ivicTy xIr>, namain kTva=ivdn! ydaSte.
xata purSta*mudajhar, z> ivaNidzt>,
tmev< ivanm&t #h vit, naNy> pNwa Aynay iv*te.
vedAhametampurushammahAntam|
AdiytavarNamtamasatupAre|
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30

sarvANirUpANivicityadhIraH|
nAmAnikrtvA'bhivadanyadAste||
dhAtApurastAtyamudAjahAra|
SakraHpravidvAnpradiSaHcatasra
tamevamvidvAnamrtaihabhavati|
nAnyaHpanthAayanAyavidhyate||
The second part of the mudgala upanishat:

ThesecondpartoftheUpanishatshedslightonthemysteryofcreationandtouchesontheoriginofPurusha
sUktam as upadeSam of BhagavAn Vaasudevan to Indra. It concludes with the declaration that whoever
knowsthiscreationandliberationtattvams,asvisualizedinPurushasUktamlivesafulllife.
ThePurushadescribedabovegaveuptheobject,whichwasbeyondthescopeofnameandform,hardfor
worldlypeopletounderstandandtookaformwithathousandpartsandcapableofgivingmokshAonsight,
forupliftingthesufferingdevAsandothers.Inthatform,pervadingtheworldhewasbeyonditbyaninfinite
distance.ThisnArAyaNanisthepast,presentandthefuture.AndisthegiverofmokshAforall.Heisgreater
thanthegreatestnoneisgreaterthanHe.
HemadeHimselfintofourpartsandwiththreeofthemexistsintheheaven.Bythefourth,theaniruddha
(formof)nArAyaNan,allworldshavecometobe.This(partof)nArAyaNan(aniruddhanArAyaNan)taught
BrahmAtheworkofCreation(srshTikAryam).
The third part of the mudgala Upanishat:

ThethirdpartfocusesonthesectionofPurushasUktamthatsalutesthesingleGodbecomingmany:The
unborn"isbornasmany(ajAyamAnobahudhAvijAyate).
The fourth and conclusive part refers to the upadeSam done by a Guru to a SishyA on Purusha sUkta
mantramsandmeanings.
TheGurushallimpartthisinapureplace,duringasacrednakshatram,afterregulatingthevitalairstothe
humble disciple, in the right ear. It should not be done too often it would become stale but as often as
needed,intheear.Itwarnsagainstimpartingthissacredknowledgetoonewhoisnotinitiatedintothe
VedAs, one who does not perform yAgayaj~nams and is a nonVaishNava. It warns further against
instructiononthePurushasUktamantrAstoanonyogin,atalkativeperson,aharshtalkerandonewho
takesmorethanoneyeartolearnandthediscontented.
Tight boundaries are thus set as to who should be initiated by the Guru to underline the sacredness and
mysteryofjagatsrshTi.ThebenefitsaccruingtoOnebycomprehendingthemysteryofCreationasvisualized
bythePurushasUktamantramsduringoneslifehereitselfareelaborated.
The fourth part of the mudgala Upanishat:

The fourth part describes further the phalans arising from a clear understanding of the Purusha sUkta
Mantrams:

Brahman has the freedom from the three fold tApams (tApa trayam), six waves (shaDUrmis) and five
sheaths.ThethreetApamsare:1)AdhyAtmikam,2)Adhibautikamand3)Adhidaivikam.
Thesixenemiesarelustetc.Thefivesheathsare:1)Food,2)vitalairs,3)mind,4)cognitionand5)bliss.
The six UrmIs/waves /transformations are: 1) hunger, 2) thirst, 3) sorrow, 4) delusion, 5) old age and 6)
death.
One who understands that the Lord (Parama Purushan) as the MokshopAyam through the mantrams of
Purusha sUktam becomes muktan in this birth itself and there are no other paths to Moksham (tamevam
vidvAnamrtaihabhavatinAnyaHpanthAayanAyavidyate).
mudgala upanishat sampUrNam
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32
pu;sU Nyasm!
purushasUktanyAsam
ASy I pu;sU Nyas mhamNSy, ANtyaRim gvan! naray[ \i;> AaXySy pdzcRSy Anuup!
DNd>, I Uim nIa smet I mhaiv:[u devta, pu;
@veit bIjm!, naNy pNwa #it zi>,
@tavanSyeit kIlkm!, I Uim nIa smet I mhaiv:[u sad isyw pu;sU mhamNjpe ivinyaeg>.
asya SrI purusha sUkta nyAsa mahAmantrasya | antaryAmi bhagavAn nArAyaNa rshiH Adhyasya
pancadaSarcasya anushTup chandaH | SrI bhUmi nILA sameta SrI mahAvishNu devatA | purusha eveti
bIjam| nAnya panthA iti SaktiH | etAvAnasyeti kIlakam | SrI bhUmi nILA sameta SrI mahAvishNu prasAda
siddhayarthampurushasUktamahAmantrajapeviniyogaH||
Aae< U> pu;aya_ya< nm>

ombhUHpurushAyangushThAbhyAmnamaH
Aae< uv> mhapu;ay tjRnI_ya< nm>

ombhuvaHmahApurushAyatarjanIbhyAmnamaH
Aae suv> pu;ay mXyma_ya< nm>

ogumsuvaHbrahmapurushAyamadhyamAbhyAmnamaH
Aae< mh> iv:[u pu;ay Anaimka_ya< nm>

ommahaHvishNupurushAyaanAmikAbhyAmnamaH
Aae< jn> pu;ay nm>

omjanaHrudrapurushAyanamaH
Aae< tp> Aae sTy< svRpu;ay krtlkrp&a_ya< nm>

omtapaHogumsatyamsarvapurushAyakaratalakaraprshThAbhyAmnamaH
Aae< U> pu;ay dyay nm>

ombhUHpurushAyahrdAyanamaH
Aae< uv> mhapu;ay izrse Svaha

ombhUvaHmahApurushAyaSirasesvAhA
Aae suv> pu;ay izoayE vaE;q!

ogumsuvaHbrahmapurushAyaSikhAyaivaushaT
Aae< mh> iv:[upu;ay kvcay m!

ommahaHvishNupurushAyakavacAyahum
Aae< jn> pu;ay neay vaE;q!

omjanaHrudrapurushAyanetrAyavaushaT
Aae< tp> Aae sTy< svRpu;y Aay )q!

omtapaHogumsatyamsarvapurushayaastrAyaphaT
UuRvsuvraeimit idGbNx>
bhUrbhuvasuvaromitidigbandhaH
Xyanm! - dhyAnam
gaei]r< pu{frIkyta]< caBja_y< z kaEmedkI_ya<,
I Uim_yamicRt< yaegpIQe Xyayet! pUjyet! paE;e[.
l< p&iwVyaTmne gNx< smpRyaim
hm! AakazaTmne pui:p> pUjyaim
y< vaYvaTmne xUpmaapyaim
rm! AGNyamaTmne dIp< dzRyaim
vm! Am&taTmne Am&t< mhanEveXy< invedyaim
s< svaRTmne svaeRpacar pUja< smpRyaim.
gokshirabham puNDarIkayatAksham cakrAbjAbhyam Sankha kaumedakIbhyAm SrI bhUmibhyAmarcitam
yogapIThedhyAyetpUjayetpaurusheNa||
lamprthivyAtmanegandhamsamarpayAmi
hamAkASAtmanepushpiHpUjayAmi
yamvAyvAtmanedhUpamAgrApayAmi
ramagnyAmAtmanedIpamdarSayAmi
vamamrtAtmaneamrtammahAnaivedhyamnivedayAmi
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34

samsarvAtmanesarvopAcArapUjAmsamarpayAmi||
s<har s&i iSwit Nyasa> vamkr< mN> s<har Nyas> s&i Nyas>
iSwit Nyas>
samhArasrshTisthitinyAsAHvAmakarammantra:samhAranyAsaH
srshTinyAsaHsthitinyAsaH:
1 shzI;aR .... dzalm! - vamkre izris naaE

1.saharasIrshA....daSangulamvAmakareSirasinAbhau
2 pu; @ved~ .... ydenaitraehit - di][ kre A[ae> di][aeraE

2.purushaHevadagum....yadannenAtirohatidhakshiNakareakshNoHdakshiNorau
3 @tavanSy .... Am&t< idiv - vamcr[e vdne vamaeraE

3.etAvAnasya....amrtamdivivAmacaraNevadanevAmorau
4 ipaXvR .... saznanzne Ai - di][ cr[e di][aMse di][ januin

4.tripAdUrvam....sASanAnASaneabhidakshiNacaraNedakshiNamsedakshiNajAnuni
5 tSmairafjayt .... Uimmwae pur> - vam januin vamaMse vam januin

5.tasmAdvirADajAyata....bhUmimathopuraHvAmajAnunivAmAmsevAmajAnuni
6 yTpu;e[ .... zriv> - di][ januin k{Qe di][ cr[e

6.yatpurusheNa....SaraddhaviHdakshiNajAnunikaNThedaksiNacaraNe
7 saSyasn! .... pu;< pzum! - vamaeraEE dye vam cr[e

7.saptAsyAsan....purushampaSumvAmorauhrdayevAmacaraNe
8 t< y}< bihRi; .... \;y ye - di][aeraE naaE di][ kre

8.tamyaj~nambarhishi....rshayaScayedakshiNoraunAbhaudakshiNakare
9 tSma*}at! .... aMya ye - naaE di][aeraE vam kre

9.tasmAyaj~nat....grAmyAScayenAbhaudakshiNorauvAmakare
10 tSma*}at! .... yjuStSmadjayt - dye vamaeraE izris

10tasmAtyaj~nAt....yajustasmAdajAyatahrdayevAmorauSirasi
11 tSmada .... tSmaata Ajavy> - k{Qe di][ januin A[ae>

11.tasmAdaSva....tasmAjjAtaajAvayaHkaNThedakshiNajAniniakshNoH
12 yTpu;< .... padavuCyete - vamaMse vam januin vdne

12.yatpurusham....pAdAvucyatevAmAmsevAmajAnunivadane
13 a[ae=Sy .... zUae Ajayt - di][aMse di][ cr[e di][aMse

13.brAhmaNo'sya....SUdroajAyatadakshiNAmsedakshiNacaraNedakshiNAmse
14 cNma .... a[aayurjayt - vdne vam cr[e vamaMse

14.candramA....prANAdvAyurajAyatavadanevAmacaraNevAmAmse
15 na_ya AasIt! .... AkLpyn! - A[ae> di][kre k{Qe

15.nAbhyAAsIt....akalpayanakshNoHdakshiNakarekaNThe
16 vedahmet< .... Aivdn! ydaSte - izris vam kre dye

16.vedAhametam....abhivadanyAdAsteSirasivAmakarehrdaye
Aae< nmae naray[ay Aae< nmae naray[ay Aae< nmae naray[ay

omnamonArAyaNAya,omnamonArAyaNAya,omnamonArAyaNAya
TherearesixteensthAnamstoremembertoconnecttotherightmantramofPurushasUktamasbelow:
vAmakaramlefthand;dakshiNakaramrighthand;vAmacaraNamleftfoot;dakshiNacaraNamright
foot;vAmajAnunileftknee;dakshiNajAnunirightknee;vAmorauleftthigh;dakshiNoraurightthigh;
vadanam mouth; akshNo eye; Siras head; dakshiNAmSe right shoulder; vAmAmSe left shoulder;
kaNThamneck;hrdayamheart;nAbhinavel.
purusha sUkta nyAsam sampUrNam
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36
pu;sUmNawRinp[m!
(parae AihbuRXNys<ihtaya< @kaen;itmae=Xyay>)
AihbuRXNy %vac sU< tu paE;< pu<s> prSmaiTwt< pura,
jgitay lMya IsU< tTsmutm!. 1.
nanaedpaQ< tTpaE;< sUmuCyte,
\ct> keicu p ;q! s capre.
\c> ;aefz caPyNte twaadz capre,
AxIyte tu pu<sU< itzao< tu edt>. 3.
smStjgTpihetu> SvgaRpvgRd>,
paE;ae manu;ae y}> sUe=iSmn! itpa*te. 4.
ta*aits&iaturaTMy< ivivCyte,
y> pr> pu{frIka]> prmaTma snatn>. 5.
ya c sa jgta< yaeinlRmIStmR-ximR[I,
gvan! vasudevae=sa-va*ya itpa*te. 6.
sha shga ySy shavmupeyu;I,
InaRm prma zi> pU[R;af!gu{y ivha. 7,
inSsaskae y inTy< sNsklay>,
shzI;R #Tyev< gvan! pirgIyte. 8.
pU[RTvaRTpu;ae inTy< p&[ate> pUr[awRkat!,
Auterwbaate r]ae=jertet. 9.
A]> pu; %iae y> kTyaitae ivu>,
p*te> pir[amawaRTyidye; inCyte. 10.
paidit kit> aea sa inTypir[aimnI,
;{[a< gu[ana< mXye ya zi> sah %Cyte. 11.

xanpu;ae tSya> s&taE sgeR snatnaE,
tamevaip itaNvNte taE shavt> Sm&taE. 12.
shpu;aVy sha]> shpat!,
s Uim< ivtae v&TveTyetenEv inPyte. 13.
ydtITy s&t< iv< nanasaTmn> iSwit>,
kayeR ih kar[e ya pysae dixs<ve. 14.
kay sTsNttaE Kvaip kayeRyEv kar[e,
mxUiCDmye ip{fe ywa==karaivyaeigin. 15.
nEv< gvt> sgeR itsgeR=ip casit,
kayeRyaTvmStIit s Uimiit v{yRte. 16.
gVTyaijRtanIit zuazumyain c,
Uim< jgyadan< UimzIirhaeCyte. 17.
zuazu ivagae y> kal-pu<-kit-iSwt>,
s Uim< ivtae v&Tva v&Tva ivMy Sven tejsa. 18.
SvsLpSvpe[ avPyy velyae>,
ASyitdtITyEv iSwtaE Uyae dzalm!. 19.
dzailiranNTy< kar[SyaepidZyte,
Aw s;R[avSwa JgetuinRPyte. 20.
yidd< Zyte iv< UtVyaTy pkm!,
#d< pu; @vadaE iss&]ayamUt! ikl. 21.
pu;> SyNdit Vy< sMyiGv}an yaejnm!,
At> pu; #Tyev< s;R[ %dIyRte. 22.
itlkalkvi< ibidicdaTmkm!,
s;R[ %deit Sm s @v< punCyte. 23.
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38
%tam&tTvSyezan #it tSyawR %Cyte,

Aen aeGyUten kitaktaTmna. 24.
kals<kiltenEv nanakarivxaju;a,
Aicd<zen jIvaTma yid<zae=ixraehit. 25.
SvSwas<bNxpUv y pUvRsvzaidh,
tSy s[s<sgaRanabNx]ye sit. 26.
Am&tTv< SvpaivaRv mae]apraym!,
tSy s;R[ae dev $zanae }an deznat!. 27.
s<saranl s<t cetnanuij"&]ya,
s;R[adyae iv:[uCyte=w t&tIyya. 28.
@tavanSy mihma iv:[ae> s;R[aTmn>,
ydy< x&tvan! iv< smuNmIlnmaidmt!. 29.
Jyayantae=ip pu;> *u %pkart>,
pu kitpu<paE pu;> s&jtIit yt!. 30.
ivaepkarceaiJyaRySTv< tSy v{yRte,
\ca turIyya sUe ipaXv %dEidit. 31.
devae=pirimtehSsinae inPyte,
pura sIdit kayaRi[ karyn! ai[nae=iolan!. 32.
)lain pu;e_y snaeit iyya=icRt>,
tt> pu; #Tyevmininae=ixIyte. 33.
puir sn! sn! puirvay< puraXvRmudEt! prat!,
tdvSwen naatimTywaeR=yimhaeCyte. 34.
padae=SyEka<z @veh cetnacetnaTmkm!,
ANtyaRimtya VyaiStiymneCDya. 35.
@tdev Vynih ttae iv:v'!ifit Tv&ca,
iv:vKsmNttae UTva VyamTaivzhu. 36.

saznazne aee cetnacetne %e,
tSmairaifit aea ivraifv*a praya. 37.
ihr{ygaeR ivaTma s pU; #haeCyte,
ze;< tu laekt> isimTyy< sU $z>. 38.|
. #it pu;sU mNawR inp[m!.
namoparamapurushAya,SrImannArAyaNAya,
dAsan,
OppiliappanKoilVaradAchAriSadagopan
www.sadagopan.org
40
SrILakshmIhayagrIvarMylaporeSrIIVedantaDeSikarDevasthAnam
(Thanks:www.svdd.com)
www.sadagopan.org
42
Appendix-1
mulaepin;t!
pu;aemivOyat< pU[ vaMyhm!.
` va'! me mnis itita
mnae me vaic ititmaivravImR @ix.
vedSy m Aa[ISw>, ut< me ma hasIrnenaxItenahaeraaNsNdxaMy&t< vid:yaim sTy< vid:yaim.
tNmamvtu tarmvtu Avtu mamvtu varmvtu varm!.
` pu;sUawRin[Ry< VyaOyaSyam>
pu;s<ihtaya< pu;sUawR> s<he[ aeCyte,
shzI;eRTy szBdae=nNtvack>,
AnNtyaejn< ah dzalvcStwa. 1.
tSy wmya iv:[aedeRztae VyairIirta,
itIyya caSy iv:[ae> kaltae VyaiCyte. 2.
iv:[aemaeR]dTv< c kiwt< tu t&tIyya,
@tavainit mNe[ vEv< kiwt< hre>. 3.
@tenEv c mNe[ ctuVyURhae ivai;t>,
ipaidTynya aeminSy vEvm!. 4.
tSmairaifTynya padnaray[are>,
kte> pu;Syaip smuTpi> dizRta. 5.
yTpu;e[eTynya s&iy}> smIirt>,
saSyasNpirxy> simx smIirta>. 6.
t< y}imit mNe[ s&iy}> smIirt>,
AnenEv c mNe[ mae] smudIirt>. 7.
tSmaidit c mNe[ jgTs&i> smIirta,
vedahimit mNa_ya< vEv< kiwt< hre>. 8.

y}eneTyups<har> s&emaeR]Sy ceirt>,
y @vmetanait s ih muae veidit. 9. 1.
Aw twa mulaepin;id pu;sUSy vEv<
ivStre[ itpaidtm!, vasudev #Nay gvJ}anmupidZy
punrip sU]mv[ay [tayeNay prmrhSyUt<
pu;sUa_ya< o{fya_yamupaidzt!,
aE o{favuCyete, yae=y mu> s pu;ae
namp}anagaecr< s<sair[amit}eRy<
iv;y< ivhay ezaidi> s<idevaidijhI;Rya
shklavyvkLya[< mae[ mae]zd<
ve;madde, ten ve;e[ UMyaidlaek< VyaPyanNtyaejnmTyitt!, pu;ae naray[ae Ut< Vy<
iv:yasIt!, s c svRSmaNmihae Jyayan!,
tSma kae=ip Jyayan!, mhapu; AaTman<
ctuxaR kTva ipaden prme Vyaei casIt!, #tre[
ctuweRnainnaray[en ivaNyasn!, s c
padnaray[ae jgTu< kitmjnyt!, s
sm&kay> sNs&ikmR n ji}van!,
sae=innaray[StSmE s&imupaidzt!,
<StveiNyai[ yajkain XyaTva kaezUt<
F< iNwklevr< hivXyaRTva ma< hivuRj<
XyaTva vsNtkalmaJy< XyaTva I:mimXm<
XyaTva zrtu< rs< XyaTvEvmaE TvaSpzaRTklevrae v< hI:yte, tt> SvkayaRNsvRwww.sadagopan.org
44
ai[jIvaNs&:qva pa*a> aRiv:yiNt,

tt> SwavrjmaTmk< jgiv:yit, @ten
jIvaTmnaeyaeRgen mae]kar kiwt #TynusNxeym!,
y #m< s&iy}< janait mae]kar< c
svRmayureit. 2.
@kae devae bxa iniv Ajaymanae bxa ivjayte,
tmetmiirTyXvyRv %paste, yjuirTye; hId<
sv yuni, sameit DNdaega>, @tiSmNhId< sv
ititm!, iv;imit spaR>, spR #it spRivd>,
^igRit deva>, riyirit mnu:ya>, mayeTysura>,
Svxeit iptr>, devjn #it devjnivd>, pimit gNxvaR>,
gNxvR #it APsrs>, t< ywaywaepaste twEv vit,
tSma+a[> pu;p< pr<Evahimit
avyet!, tpae vit, y @v< ved. 3.
t+ tapyatIt< ;q!kaezivinmuR< ;fimRvijRt<
pkaezatIt< ;f!avivkarzUNymevmaidsvRivl][< vit, tapy< TvaXyaiTmkaixaEitkaixdEivk< kt&RkmRkayR}at&}an}eyaeaegaeGyimit iivxm!, Tv'!ma<szaei[taiSwayuma> ;q!kaeza>, kamaexlaemaehmdmaTsyRimTyir;f!vgR>, Amya[mymnaemyiv}anmyanNdmya #it pkaeza>,
iyaTmjnnvxRnpir[am]ynaza> ;f!ava>,
Aznayaippasazaekmaehjramr[anIit ;fmRy>,
klgaejaitv[aRmpai[ ;f!ma>,
@t*aegen prmpu;ae jIvae vit naNy>,

y @tpin;d< inTymxIte sae=ipUtae vit, s vayupUtae
vit, s AaidTypUtae vit, AraegI vit, Ima< vit,
pupaEaidi> sm&ae vit, iva< vit,
mhapatkaTpUtae vit, surapanaTpUtae vit,
AgMyagmnaTpUtae vit, mat&gmnaTpUtae vit,
iht&u;aigmnaTpUtae vit, Sv[RSteyaTpUtae vit,
veidjNmhanaTpUtae vit, guraerzu;
U [aTpUtae vit,
AyaJyyajnaTpUtae vit, Ay][aTpUtae vit,
%ithaTpUtae vit, prdargmnaTpUtae vit,
kamaexlaemaehe:yaRidirbaixtae vit, sveR_y>
pape_yae muae vit, #h jNmin pu;ae vit tSmadetTpu;sUawRmitrhSy< rajgu< devgu< guadip
gutr< nadIi]tayaepidzet!,
nanUcanay, nay}zIlay, navE:[vay,
nayaeigne, n bai;[e, naiyvaidne,
nas<vTsrveidne, natuay, nanxItvedayaepidzet!,
gurPyev<ivCDucaE deze pu{yn]e
a[anayMy pu;< Xyayupsay
iz:yay di][k[eR pu;sUawRmupidzeian!,
n bzae vdet!, yatyamae vit, AskTk[Rmupidzet!,
@tTkvaR[ae=XyetaXyapk #h jNmin pu;ae
vtITyupin;t!.
` va'me mnis itita mnae me vaic ititmaivravImR @ix. vedSy m Aa[ISw> ut< me ma
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46
hasIrnenaxItenahaeraaNsNdxaMy&t< vid:yaim
sTy< vid:yaim. tNmamvtu tarmvtu Avtu
mamvtu varmvtu varm!.
` zaiNt> zaiNt> zaiNt>.
#it mulaepin;Tsmaa.
BhavgavadSrIRAmAnujarTirukkacchi
(Thanks:SrIV.C.Govindarajan)
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48
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thooppulmaapurudan@gmail.com
http://vedantadesika.wordpress.com
53
www.sadagopan.org
:
54
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PuruSha sUktam
TamilCommentaries
by
nyAyasAhityashiromaNiubhayavedAntavidvAnshrImElmA.NarasimhatAtAcAryasvAmi)
TranslatedintoEnglish
by
Smt.KalyANiKRshNamAcAri
PuruShasUktamischantedaspartofallvedas.AllscholarsextolthispuruShasUktam.PuruShasUktamis
recommended to be chanted for expiating sins of even humongous proportions. It is said that if PuruSha
sUktamischantedduringViShNuyAga,thewholeworldwillflourishinasuperbstate.Evenagreatsinner
whokilledabrAhminwhoisanexpertinveda,candriveawayhissinbychantingPuruShasUktamstanding
in the water. Several saints have declared that if a person chants PuruSha sUktam remembering shrIman
nArAyaNanwhiledoinghoma,hewillberelievedfromallsinsandbeblessedwithsalvation.Themeaningof
thisPuruShasUktamhasbeenexpoundedinmudgalopaniShatandpuruShasaMhita.Eldershavestatedthat
dhruvan meditated on Purusha sUktam, when he praised bhagavAn in ViShNu purANam. VishiShTAdvaita
siddhAntaexpertengaLAzhvAn(shrIviShNucittAsiriyar)hastalkedaboutPuruShasUktaminhisvyAkhyAnam
forViShNupurANam.shrIvishiShTAdvaitaAcAryaslikeshrIkUrattAzhvAn,bhaTTar,shrIdeshikanetal.have
exaltedthegreatnessofPuruShasUktam.
shrIman nArAyaNan is the primordial cause of this universe. This world emanated from Him. For the
goodnessofalllivingentities,HeHimselfprovidesthevedaswhicharethebeaconlightsthatdriveawaythe
darkness of ignorance. He can be realized only with the help of a teacher. There are two means, bhakti
(devotion) and prapatti (surrender) to reach Him. He cannot be attained by any other mode. The gist of
PuruShasUktamisthatwhenonereachesHimthroughbhaktiorprapatti,hewillbeblessedwithallbenefits
inthisworldandthenext.Wewillexpandonthisthreadinthefollowingparagraphs.PerumALwillgrant
thebenefitsevenifonechantsPuruShasUktamwithoutknowingthemeaning.Thisissimilartothesituation
wheresomeonegoesandcallsoutbhavatibikShAMdehiinfrontofarichmanshouse;nobodyinquiresif
that person knows the meaning of that statement; the people in the house understand that the person is
askingforalmsandofferthat.
Detailedexplanation
shriyaHpatinArAyaNantakesupfivedifferentkindsofincarnationspara,vyUha,vibhava,antaryAmiand
arcA. PuruSha sUktam shows that in each kind of incarnation, He safeguards His devotees. The second
prashnaoftaittirIyaUpanishattalksaboutHisfivekindsofincarnationsinthebeginningandalsointheend.
Thus,PuruShasUktamallocatestwoanuvAkassectionsfortalkingaboutthesefivekindsofincarnations.
shriyaHpatinArAyaNanistheOnetalkedaboutinPuruShasUktam;thisisobviousfromthefollowingfacts:
taittirIyaAraNyakamfirstprashnagivesthemeaningofpuruShathuspuruShaisthatchangelessand
indestructiblepotencythatexists,evenduringthetimesofpraLayathedissolutionoftheworldsinthe
CosmicWaters.
shAyaNAcAryarhasdeclaredthatPuruShasUktamiscallednArAyaNAnuvAkambecauseittalksabout
nArAyaNan.
55
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nammAzhvArsnotesonshriyaHpatisfivetypesofincarnations
viNmIdiruppAimalaimElniRpAikaDalsErppAi
maNmIduzhalvAiivaRRuLengummaRainduRaivAi
eNmIdiyanRapuRavaNDattAienadAvi
uNmIdADiyurukkATTAdEyoLippAyO
ThosewhoenjoythepancAvAtAram,experiencebhagavAnasaking.
Normally, during day time, a king sits with allhis ministers and discusses the welfare of thekingdom. Like
that,bhagavAngathersallthenityasUrisanddeliberatesonthewelfareofthepeopleintheworld.
Instead of sleeping, a king would think about punishments and protection when he is lying down alone.
Similarly, bhagavAn lies down as aniruddhan in His vyUha avatAram and broods about how to protect the
world.
A king hunts to kill dangerous beasts; bhagavAn also takes up vibhava avatAras to kill wicked men like
rAvaNaetal.
A king disguises himself and wanders amongst his people at night, to examine their thoughts. Like that,
bhagavAnresidesinusasantaryAmitocomprehendourfeelings.
Afteratiringhunt,thekingsportswiththosedeartohim,inthegardens,forrelaxation.Similarly,bhagavAn
playsasarcAvatAraminthe108divyadeshamslikeshrIrangam,tirumalai,kAncIpuramandothertemples,
andinthehousesofdevotees;HeplayswithHisdearonestheAcAryas,teachersetal.
OnecanappreciatethisinformationwithalldetailedvyAkhyAnamsinAcAryahrdayam107thcUrNikai.
With the first four verses, PuruSha sUktam talks about paravAsudevas state as being a special form and
being the primordial cause of the universe, just as AzhvAr blessed, munnIr j~nAlam paDaitta em
mugilvaNNanE.ItalsosaysthattripAdvibhUtiisthreetimesbiggerthanthisworldandbrahmamiseven
biggerthanthelatter.ThisbhagavAnhasenteredallsentientandnonsentientthings.Thusbothcitandacit
arepartofbhagavAnsdivineform.HemanifestsHimselfinallthethreetimes(past,presentandfuture).He
providesmokShaliberation.puruShasUktamgivesabeautifuldescriptionofhowHeenterseverythingthat
people enjoy and makes them more delectable. Knowing this well, AzhvAr enjoys Him as accuvaik kaTTi
enkO,aRusuvaiaDisilenkO,neiccuvaittERalenkO,kanienkO,pAlenkO.
ThefifthuptothefifteenthversesdealwithvyUhaavatAras.sankarShaNa,pradhyumnaandaniruddhaare
thevyUhamUrtis.paravAsudevaisalsoincludedinthislineandvyUhaincarnationisconsideredtobefour
in number. vyUha is the same as parabrahmam who is the primal cause of this universe. So, Upanishat,
rAmAyaNam, mahAbhArata etc. do not talk much about vyUha avatAras. The Agamas portray in detail
about the vyUha avatAras. Elders like bhaTTar et al. like to enjoy the vyUha avatAras when they think
aboutallthehelpbhagavAnhasdoneforus.nArAyaNawhoistheprimordialcauseofthisuniversestands
asparavAsudevasothatthosewhohaveattainedmokShacanenjoyHim.HeshowsHimselfassankarShaNa
togiveustheshAstraswhicharelikelampsinourhands. Heispradhyumnawhocreatesandestablishes
dharma.Heappearsasaniruddhawhosupportsandprotectsalltheworldsandmakesusrealizethetruth.
vyUha avatAram helps us understand the relief and comfort provided by bhagavAn and to enjoy Him.
pAncarAtraAgamadealswiththisvyUhaminfinedetail.WiththeassistanceofpramANassuchaslingam
56
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found in mImAmsa, all the activities of vyUha avatAras can be understood through the fifth to fifteenth
verses.
The16thversetalksaboutmeditationaboutbhagavAn,whoshinesbrilliantlyinshrIvaikuNThamasperthe
statements, tirukkaNDEn ponmEni kaNDEn, dhyeyas sadA savitR^imaNDala madhyavartI, ApraNakAt
etc.OnecanknowHimthroughtheinstructionsadvisedbyaguru.
The17thversesaysbrahmAconveyedbhagavAnssvarUpatocakra[discus],whospreadthelessontoall
thefourdirectionsjustlikeshrIrAmAnuja.OnewhoknowsaboutbhagavAninthismannerbecomeslikeone
whohasattainedimmortalityinthisworld.bhagavAncannotbeattainedwithoutdevotion.
MukundaonewhocannotpracticebhakticanperformsharaNAgati,whichislikeyAgaandisagreatvirtue.
PuruSha sUktams first anuvAkam concludes with the statement, "those who performed sharaNAgati have
reachedvaikuNTham,wherenityasUrislive.
The18thversepointsoutthatonewhocannotpracticebhakticanperformsharaNAgati,whichislikeyAga
andisagreatvirtue.PuruShasUktamsfirstanuvAkamconcludeswiththestatement,Thosewhoperformed
sharaNAgatihavereachedvaikuNTham,wherenityasUrislive.
ThegistoffirstanuvAkaisinformationaboutavatAraslikevyUhaetc.,thatcannotbeseenwithmortaleyes
andaboutthemeanslikebhaktiandprapattiandhowonecangetthesethroughanAcAryan.
ThesecondanuvAkadealswitharcA,antaryAmiandvyUhaavatAras;thosewhounderstandthesecretsof
bhagavAns avatAras will be eagerly awaiting the day when they will reach shrIvaikuNTham inhabited by
nityasUris.shrIdevIandbhUdevIserveasHisdevIsneverleavingbhagavAnforasecond.TheformsofshrI
and bhU devIs are magnificent. They both act as mediatrix for obtaining bhagavAns compassion. The
anuvAkaendswithaprayertobhagavAntobestowonustheknowledge,enoughwealthtoliveinthisworld
andtheliberationneededforthenextworld.
TherearesixversesinthissecondanuvAka.
FirstversetalksaboutarcAvatAra,wherebhagavAndisplaysHimselfasshALagrAmaform,asclayforms,as
vigrahasmadeoutofmetals,aspersayings,tamarugandaduevvuruvam,yeyathAmAMprapadyante.It
issaidthatonewhomakesavigrahaattainssArUpyamokSha.
ThesecondverseelaboratesonhowdevoteeswhodobhaktiorprapattiattainmokSha.Thereisnoother
waytoreachsalvation.arcAvatAramisasperthesUtramtamarugandaduevvuruvamavvuruvamtAnE.
Unlikethedistinctiveattributesassociatedwithavibhavaincarnation,bhagavAnincarnatesasarcAinthe
substancesthatHisdevoteesarefondof,withnorequirementsrelatedtoplace,timeorqualifications;He
overlookstheiroffences;HemakesHimselfdependentonthearcakapriestforallactsandestablishes
Himselfintemplesandhouses.InthisarcAincarnation,generationofpleasure/lovetowardsHim,
auspiciousness,protectionofalltheuniverses,capabilityofbeingeasilyconcentrateduponalltheseare
existenttothefullestpossibleextent.HemakesitappearthatHebecomesownedbytheservitor(thus
reversingHisrole),thatHeistotallyunenlightened,thatHeispowerlesstoaccomplishanythingandthatHe
isreliantuponothers;but,inreality,outofHisextremecompassion,HebestowsallthedesiresofHis
devotees.ThisshrIsUktiofshrIpiLLailokAcAryarmustbeappreciatedhere.
ThethirdversespeaksaboutantaryAmiavatAram;shrImatpiLLailokAcAryarhasblessedwithacommentary
onantaryAmiavatAramspurposebhagavAnisantaHpravishyaniyantA.svargaantaryAmitvamiswhere
HestandssupportiveofallsentientbeingsatalltimesincludingtheirlivesinhellandHestaysintheirhearts
57
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sothatHecanbemeditateduponandHecanprotectthem.Thethirdversealsotalksabouthowdevotees
mustmeditateaboutvibhavaavatAramandthesecretsthereafter.
shrImatPiLLailokAcAryarhasprovidedadetailedcommentaryinIshvaraprakaraNaoftattvatrayamabout
vibhavaavatArams.InthefourthchapterofbhagavadgItA,gItAcAryanrevealsthesecretofHisavatArams
starting with bahUni me vyatItAni in five shlokas. Incarnations are the Truth; bhagavAn is all
knowledgeableinHisavatArams.avatAraformsareshuddhasatvatranscendentaltomaterialqualities,
pure goodness; the reason for the incarnations are His own willed decisions. He incarnates to protect
dharma.ItisHisaimtoprotectdevoteeswhodonotwanttobeseparatedfromHimevenforasecond.One
whothinksaboutthisavatArasecretwillneverbebornagain.AcAryashaverealizedthepurportofPuruSha
sUktamandprovidedcommentaryonthesegItAshlokasthus.
ThefourthversesaysthatbhagavAnshinesforthesakeofthedevas;Heimpartsgoodintellecttothem.He
istheprimordialseedforall.IsaluteHim.
ThefifthversepointsoutthatbhagavAnistheIshvaraofalldevas.Hegivesthembrahmaj~nAna.Those
whoarecognizantofallthisinformationwillbeservedevenbythedevas.
ThesixthversepraysthatshrI,bhUmidevIsametabhagavAnmuststayblessingusatoursidealways,during
day and night, and provide enough intellect and wealth for this life and the next and everything that we
need.Thusendsthesixthverse.
tUppulmAlEmaRavEninininpadamE.
Thanks: To shrI u.ve. Kuram Tamal Seshadri aiyyangar svAmi, shrIrangam, for providing this ageold article
(MelmASwami's)thatappearedinamagazinewhichwasinawornoutcondition.
Source:ChennaivedasamskritavidyAlayAsfirstyearmagazine
dAsanTiruvevvulRaghavanrisimhan
thoopulmaapurudan@gmail.com
http://vedantadesika.wordpress.com
58
www.sadagopan.org

Purusha Suktam Word by Word Meaning

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Purusha Suktam Word by Word Meaning

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purusha sUkta mantrams and comments

Purusha sUktam - Saanti pATham

Word by word meaning:

s< gCDXv< s< vdXv< s< vae mna<is jantam!

pUrvAnvAkam of purusha sUktam

Word by word Meaning:

snatnSTv< pu;ae mtae me sanAtanastvampurushomatome

*avap&iwVyaeirdmNtr< ih Vya< TvyEken idz svaR>

%m> pu;STvNy> prmaTmeTyudat>,

yae laekymaivZy ibTyRVyy $r>.

Word by word meaning:

Word by word meaning:

Meaning according to Dr. NSA swAmi:

Word by word meaning:

iva_yahimd< kTmeka<zen iSwtae jgt!

ySyayutayuta<za<ze ivziiry< iSwta yasyAyutAyutAmSAmSeviSvaSaktiriyamsthitA):

Meaning of the above passage:

Word by word meaning:

Introduction to mantram 6 from Purusha sUkta samhitai in Saakalya BrAhmaNam:

Word by word meaning of the sixth mantram:

Word by word meaning:

Word by word meaning:

Word by word meanings and comments:

Word by word Meanings:

Word for word meanings:

The 12th to 15th mantrams:

a[ae=Sy muomasIt!, ba rajNy> kt>,

cNma mnsae jat>, c]ae> sUyaeR Ajayt,

na_ya AasIdNtir]m!, zI:[aeR *aE> smvtRt,

Introduction and word by word meanings for mantram 12 to 15:

Word by word meaning of mantram 12

Word by word meaning of mantram 13

Word by word meaning of mantram 14

Word by word meaning of mantram 15

Ah< vei mhaTman< ram< sTypramm!,

tms> prmae xata zcgdaxr>,

Word by word meaning of the mantram:

Word by word meanings:

Word by word meaning:

Word by word meaning:

Word by word meaning:

Word by word meaning:

Word by word meaning:

Word by word meaning:

Word by word meaning:

purusha sUkta vyAkhyAnam sampUrNam

AaE< pu;sUawRin[Ry< VyaOyaSyam>

Aae< va'! me mnis itita mnae me vaic

tSy wmya iv:[aedeRztae VyairIirta,

The first mantram of the Purusha sUktam:

pu; @ved~ svRm!, yt< y Vym!,

@tavanSy mihma, Atae Jyaya~ pU;>,

@tavainit mNe[ vEv< kiwt< hre>,

kte> pu;Syaip smuTpi> dizRta.

yTpu;e[ hiv;a, deva y}mtNvt,

saSyasNpirxy> simx smIirta

saSyasNpirxy>, i> s simx> kta>,

y}eneTyups<har> s&emaeR]Sy ceirt>,

vedahmet< pu;< mhaNtm!, AaidTyv[ tmsStu pare,

The second part of the mudgala upanishat:

The third part of the mudgala Upanishat:

The fourth part of the mudgala Upanishat:

mudgala upanishat sampUrNam

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9 4 6 D.

# O# X O5 "W "

34 K8 \*D4 G# O6 #.

D*D A&# 3#O D O.

3\ c> &5 3/ > * 3/ #^ >

6X ,8 >X8,

A Q" "#

: #/ O5# > ,