Changes

In the Upanishads, the Purusa concept no longer meant a being or cosmic man. The meaning evolved to an abstract essence of Self, Spirit and the Universal Principle that is eternal, indestructible, without form and all pervasive.[4] The Purusa concept is explained with the concept of [[प्रकृति|Prakrti]] in the Upanishads. The universe is envisioned, in these ancient Sanskrit texts, as a combination of perceivable material reality and non-perceivable, non-material laws and principles of nature.[3][7] Material reality, or Prakrti, is everything that has changed, can change and is subject to cause and effect. Purusa is the Universal principle that is unchanging, uncaused but is present everywhere and the reason why Prakrti changes, evolves all the time and why there is cause and effect.[7] Purusa is what connects everything and everyone, according to various schools of Hinduism.

In the Upanishads, the Purusa concept no longer meant a being or cosmic man. The meaning evolved to an abstract essence of Self, Spirit and the Universal Principle that is eternal, indestructible, without form and all pervasive.[4] The Purusa concept is explained with the concept of [[प्रकृति|Prakrti]] in the Upanishads. The universe is envisioned, in these ancient Sanskrit texts, as a combination of perceivable material reality and non-perceivable, non-material laws and principles of nature.[3][7] Material reality, or Prakrti, is everything that has changed, can change and is subject to cause and effect. Purusa is the Universal principle that is unchanging, uncaused but is present everywhere and the reason why Prakrti changes, evolves all the time and why there is cause and effect.[7] Purusa is what connects everything and everyone, according to various schools of Hinduism.

'''Definition and description'''

 

 

 

<nowiki>'''</nowiki>Definition and description[edit]

 

<nowiki>'''</nowiki>

Purusha is a complex concept, <nowiki>'''</nowiki>whose meaning evolved over time in the philosophical traditions now called as Hinduism.<nowiki>'''</nowiki> During the Vedic period, Purusa concept was one of several theories offered for the creation of universe.[a] Purusa, in Rigveda, was described as a being, who becomes a sacrificial victim of gods, and whose sacrifice creates all life forms including human beings.[4]

Purusha is a complex concept, <nowiki>'''</nowiki>whose meaning evolved over time in the philosophical traditions now called as Hinduism.<nowiki>'''</nowiki> During the Vedic period, Purusa concept was one of several theories offered for the creation of universe.[a] Purusa, in Rigveda, was described as a being, who becomes a sacrificial victim of gods, and whose sacrifice creates all life forms including human beings.[4]

In the Upanishads and later texts of Hindu philosophy, the Purusa concept moved away from the Vedic definition of Purusa and was no longer a person, cosmic man or entity. Instead, the concept flowered into a more complex abstraction.[8]

In the Upanishads and later texts of Hindu philosophy, the Purusa concept moved away from the Vedic definition of Purusa and was no longer a person, cosmic man or entity. Instead, the concept flowered into a more complex abstraction.[8]

Splendid and without a bodily form is this Purusa, without and within, unborn, without life breath and without mind, higher than the supreme element. From him are born life breath and mind. He is the soul of all beings.

Splendid and without a bodily form is this Purusa, without and within, unborn, without life breath and without mind, higher than the supreme element. From him are born life breath and mind. He is the soul of all beings.

— Munduka Upanishad, (Translated by Klaus Klostermair)[9]

— Munduka Upanishad, (Translated by Klaus Klostermair)[9]

Both Samkhya[b] and Yoga schools of Hinduism state that there are two ultimate realities whose interaction accounts for all experiences and universe - Prakrti (matter) and Purusa (spirit).[3][10] In other words, the universe is envisioned as a combination of perceivable material reality and non-perceivable, non-material laws and principles of nature. Material reality, or Prakrti, is everything that has changed, can change and is subject to cause and effect. Universal principle, or Purusa, is that which is unchanging (aksara)[2] and is uncaused. The animating causes, fields and principles of nature is Purusa in Hindu philosophy. Hinduism refers to Purusa as the soul of the universe, the universal spirit present everywhere, in everything and everyone, all the times. Purusa is Universal Principle that is eternal, indestructible, without form and all pervasive. It is Purusa in the form of nature’s laws and principles that operate in the background to regulate, guide and direct change, evolution, cause and effect.[3] It is Purusa, in Hindu concept of existence, that breathes life into matter, is the source of all consciousness,[2] one that creates oneness in all life forms, in all of humanity, and the essence of Self. It is Purusa, according to Hinduism, why the universe operates, is dynamic and evolves, as against being static.[7]

Both Samkhya[b] and Yoga schools of Hinduism state that there are two ultimate realities whose interaction accounts for all experiences and universe - Prakrti (matter) and Purusa (spirit).[3][10] In other words, the universe is envisioned as a combination of perceivable material reality and non-perceivable, non-material laws and principles of nature. Material reality, or Prakrti, is everything that has changed, can change and is subject to cause and effect. Universal principle, or Purusa, is that which is unchanging (aksara)[2] and is uncaused. The animating causes, fields and principles of nature is Purusa in Hindu philosophy. Hinduism refers to Purusa as the soul of the universe, the universal spirit present everywhere, in everything and everyone, all the times. Purusa is Universal Principle that is eternal, indestructible, without form and all pervasive. It is Purusa in the form of nature’s laws and principles that operate in the background to regulate, guide and direct change, evolution, cause and effect.[3] It is Purusa, in Hindu concept of existence, that breathes life into matter, is the source of all consciousness,[2] one that creates oneness in all life forms, in all of humanity, and the essence of Self. It is Purusa, according to Hinduism, why the universe operates, is dynamic and evolves, as against being static.[7]

Both Samkhya and Yoga school holds that the path to moksha (release, Self-realization) includes the realization of Purusha.[11]

Both Samkhya and Yoga school holds that the path to moksha (release, Self-realization) includes the realization of Purusha.[11]

Rishi Angiras of the Atmopanishad belonging to the Atharvaveda explains that Purusha, the dweller in the body, is three-fold:  

 

 

 

 

Rishi Angiras of the Atmopanishad belonging to the Atharvaveda explains that Purusha, the dweller in the body, is three-fold: the Bahyatman (the Outer-Atman) which is born and dies; the Antaratman (the Inner-Atman) which comprehends the whole range of material phenomena, gross and subtle, with which the Jiva concerns himself, and the Paramatman which is all-pervading, unthinkable, indescribable, is without action and has no Samskaras.[12]

 

The Vedanta Sutras state janmādy asya yatah, meaning that 'The Absolute Truth is that from which everything else emanates' Bhagavata Purana [S.1.1.1].[citation needed]

the Antaratman (the Inner-Atman) which comprehends the whole range of material phenomena, gross and subtle, with which the Jiva concerns himself

Theistic schools of Hinduism

'''Theistic schools of Hinduism'''

There is no consensus among schools of Hinduism on the definition of Purusa, and it is left to each school and individual to reach their own conclusions. For example, one of many theistic traditions script such as Kapilasurisamvada, credited to another ancient Hindu philosopher named Kapila, first describes purusa in a manner similar to Samkhya-Yoga schools above, but then proceeds to describe buddhi (intellect) as second purusa, and ahamkara (ego) as third purusa. Such pluralism and diversity of thought within Hinduism [13] implies that the term purusa is a complex term with diverse meanings.

There is no consensus among schools of Hinduism on the definition of Purusa, and it is left to each school and individual to reach their own conclusions. For example, one of many theistic traditions script such as Kapilasurisamvada, credited to another ancient Hindu philosopher named Kapila, first describes purusa in a manner similar to Samkhya-Yoga schools above, but then proceeds to describe buddhi (intellect) as second purusa, and ahamkara (ego) as third purusa. Such pluralism and diversity of thought within Hinduism [13] implies that the term purusa is a complex term with diverse meanings.

 

'''Varna system'''

 

Varna system[edit]

Main article: Purusha sukta

Main article: Purusha sukta