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−ahead (''purati agre gachchati'')+Sankhya school+
−
+(तस्माद्विराळजायत विराजो अधि पूरुषःस जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः)+
== परिचय || Introduction ==
+1 2 ↑ ↑ == परिचय || Introduction ==
Purusha
Purusha
(Sanskrit पुरुषः) is a complex
(Sanskrit पुरुषः) is a complex
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as:
as:
−1. He who goes
+1. पुरति अग्रे गच्छति || ''purati agre gachchati (''He who goes
−ahead)
−2. That which
+2. पिपर्ति पूरयति बलम् यः || ''piparti'' puurayati balam yah (That which
−fills all with his strength (''piparti'' puurayati balam yah'')''
+fills all with his strength'')''
−3. He who lies
+3. पूर्षु शेते यः || ''purshu shete yah'' (He who lies
−inside a township (''purshu shete yah'').
+inside a township).
4. Pur-usha,
4. Pur-usha,
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Both Samkhya and Yoga schools of Hinduism state that there are two ultimate realities whose
Both Samkhya and Yoga schools of Hinduism state that there are two ultimate realities whose
−interaction accounts for all experiences and universe - Prakrti (matter) and
+interaction accounts for all experiences and universe - प्रकृति || Prakrti (matter) and
−Purusa (spirit).
+पुरुष || Purusa (spirit).
Hinduism refers
Hinduism refers
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* It is Purusa, the cause in Hinduism, as to why the universe operates, is dynamic and evolves, as against being static.
* It is Purusa, the cause in Hinduism, as to why the universe operates, is dynamic and evolves, as against being static.
Both Samkhya
Both Samkhya
−and Yoga school holds that the path to moksha (release, Self-realization)
+and Yoga school holds that the path to मोक्ष || moksha (release, Self-realization)
includes the realization of Purusha.
includes the realization of Purusha.
−== Concept of Tad Ekam in Nasadiya Suktam (Rig Veda) ('''should this be in block quote''') ==
+== Concept of तद् एकम् || Tad Ekam in नासदीय सूक्तं || Nasadiya Suktam (Rig Veda) ('''should this be in block quote''') ==
Rig veda
Rig veda
clearly talks about the Origin of Creation in the 10th mandala, which is
clearly talks about the Origin of Creation in the 10th mandala, which is
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So, prior to
So, prior to
creation, the Creation Sukta does not describe a state of
creation, the Creation Sukta does not describe a state of
−"nothingness" but rather '''"That One (''tad ekam'')(तद् एकम्)"''' which is,
+"nothingness" but rather '''"तद् एकम् || ''tad ekam (''That One)"''' which is,
"Spaceless, timeless, yet in its own way dynamic and the Sole Force, this
"Spaceless, timeless, yet in its own way dynamic and the Sole Force, this
Absolute.
Absolute.
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Consciousness''. '''This “Ekam, That One” is the very same “PURUSHA”'''
Consciousness''. '''This “Ekam, That One” is the very same “PURUSHA”'''
−== Purusha - As in Mundaka upanishad ==
+== Purusha - As in मुण्डक उपनिषद् || Mundaka upanishad ==
Mundaka
Mundaka
Upanishad is the vedanga of the Atharvana Veda. Verses 2-5 describe the
Upanishad is the vedanga of the Atharvana Veda. Verses 2-5 describe the
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Verse 2.1.3
Verse 2.1.3
−wonderfully describes that from this great Purusha (एतस्माज्जायते), everything comes.
+wonderfully describes that from this great Purusha (एतस्माज्जायते || etasmaajjayate), everything comes.
−* The cosmic ''prana (''प्राणो), Hiranyagarbha, emanates from this Supreme Brahman.
+* The cosmic प्राणो || ''prana'', Hiranyagarbha, emanates from this Supreme Brahman.
−* The Virat, which is called here the ''manas (''मनः), also emanates from that Brahman.
+* The Virat, which is called here the मनः || ''manas,'' also emanates from that Brahman.
−* The ''indriyas (''सर्वेन्द्रियाणि), or all the sense organs, also emanate from That Purusha. They are actually the feeders, the tentacles of consciousness.
+* The सर्वेन्द्रियाणि || sarvendriyaani or ''indriyas'' , or all the sense organs, also emanate from That Purusha. They are actually the feeders, the tentacles of consciousness.
−* The five elements (खं वायुर्जोतिरापः पृथिवी )– earth, water, fire, air and ether; The very Earth that sustains us (पृथिवी विश्वस्य धारिणी), the basis of all, emanate from That.
+* The five elements खं वायुर्जोतिरापः पृथिवी || kham vayurjotitirapah pruthivi – (earth, water, fire, air and ether); पृथिवी विश्वस्य धारिणी || pruthivi vishvasya dharini (The very Earth that sustains us), the basis of all, emanate from That.
−* The whole Brahmanda, the fourteen worlds, which are the permutations and combinations, modifications of gross forms or subtle forms, or the real forms of the five elements, all these come from one breath, as it were, of this one Supreme Being, the Purusha.
+* The whole ब्रह्माण्ड || Brahmanda, the fourteen worlds, which are the permutations and combinations, modifications of gross forms or subtle forms, or the real forms of the five elements, all these come from one breath, as it were, of this one Supreme Being, the Purusha.
−== Purusha - As in Atmanopanishad ==
+== Purusha - As in अत्मनोपनिषद् || Atmanopanishad ==
The abstract
The abstract
idea Purusa is extensively discussed in various Upanishads, and referred
idea Purusa is extensively discussed in various Upanishads, and referred
−interchangeably as maha-atman and brahman (not to be confused with Brahmin).[2]
+interchangeably as महा-आत्मन || maha-atman and ब्रह्मन् || brahman (not to be confused with Brahmin).[2]
Rishi Angiras
Rishi Angiras
of the Atmopanishad belonging to the Atharvaveda explains that Purusha, the
of the Atmopanishad belonging to the Atharvaveda explains that Purusha, the
dweller in the body, is three-fold:
dweller in the body, is three-fold:
−* the Bahyatman (the Outer-Atman) which is born and dies
+* the बाह्यत्मन् || 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
+* the अन्तरात्मन् || Antaratman (the Inner-Atman) which comprehends the whole range of material phenomena, gross and subtle, with which the Jiva concerns himself
−* the Paramatman which is all-pervading, unthinkable, indescribable, is without action and has no Samskaras
+* the परमात्मन् || Paramatman which is all-pervading, unthinkable, indescribable, is without action and has no संस्कार || Samskaras
−== Purusha - As in Sankhya ==
+== Purusha - As in साङ्ख्य || Samkhya ==
−Samkhya school
of Hinduism states that there are two ultimate realities whose interaction
of Hinduism states that there are two ultimate realities whose interaction
−accounts for all experiences and universe - '''Prakriti (matter) and Purusha
+accounts for all experiences and universe - प्रकृति || '''Prakriti (matter) and पुरुष || Purusha'''
(spirit)'''. Sankhya analyzes the cosmos into '''a dualistic, and atheistic
(spirit)'''. Sankhya analyzes the cosmos into '''a dualistic, and atheistic
scheme'''.
scheme'''.
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non-perceivable, non-material laws and principles of nature.
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.
* 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.
+* Universal principle, or Purusa, is that which is अक्सर || aksara (unchanging)['''2'''] and is uncaused.
The Purusha is
The Purusha is
pure consciousness, is itself inactive yet whose presence disrupts the
pure consciousness, is itself inactive yet whose presence disrupts the
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root of rebirth is the only way to final emancipation from suffering, according
root of rebirth is the only way to final emancipation from suffering, according
to Sankhya. The only way to fight suffering is to leave the circle of
to Sankhya. The only way to fight suffering is to leave the circle of
−transmigration between births and deaths (''samsara'') forever. This is the
+संसार || ''samsara'' (transmigration between births and deaths) forever. This is the
−liberation of ''Purusha'', in Sankhya, normally called ''kaivalya''
+liberation of ''Purusha'', in Sankhya, normally called कैवल्य || ''kaivalya''
(isolation). It comes about through loosening of the bond between ''Purusha''
(isolation). It comes about through loosening of the bond between ''Purusha''
and ''Prakriti''. ''Purusha'' enters into liberation, forever.
and ''Prakriti''. ''Purusha'' enters into liberation, forever.
Samkhya school
Samkhya school
−holds that the path to moksha (release, Self-realization) includes the
+holds that the path to मोक्ष || moksha (release, Self-realization) includes the
realization of Purusha.
realization of Purusha.
−== Purusha - As in Purusha Suktam ==
+== Purusha - As in पुरुष सूक्तं || Purusha Suktam ==
The Purusha
The Purusha
Suktam is the most popular Sukta among all the Suktas in the four Veda Mantra
Suktam is the most popular Sukta among all the Suktas in the four Veda Mantra
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The Supreme
The Supreme
infinite Reality when expressing through Its own “creativeness” identifies with
infinite Reality when expressing through Its own “creativeness” identifies with
−the Total-Causal-Body and becomes the God (''Eswara''); and God, when He
+the Total-Causal-Body and becomes the ईश्वर || ''Eswara'' (God); and God, when He
expresses with the Total-Subtle-Body, identifying with this “Urge-to-create”
expresses with the Total-Subtle-Body, identifying with this “Urge-to-create”
−becomes the Creator (later identified with ''Brahma, Hiranya''-''garbha''
+becomes the Creator (later identified with ''Brahma, हिरण्यगर्भ || Hiranya''-''garbha''
−or ''Prajapati'') ; and when the Creator projects forth through the
+or प्रजापति || ''Prajapati'') ; and when the Creator projects forth through the
Total-Gross-Body, He comes to play as this universe in space and time (''Virat'').
Total-Gross-Body, He comes to play as this universe in space and time (''Virat'').
−Cosmic Form of the Lord is ''Virat Purusha''.
+Cosmic Form of the Lord is विराट पुरुष || ''Virat Purusha''. When the
−When the
Creator comes to identify with what He had projected in His Creation, He
Creator comes to identify with what He had projected in His Creation, He
−becomes, the individualised entity (''Jiva'').
+becomes, the जीव || ''Jiva'' (individualized entity).
What are the
What are the
processes and stages through which the Universe had emerged out in this act of
processes and stages through which the Universe had emerged out in this act of
−Divine '''''Yagna''''', the great sacrifice? These are most
+Divine यज्ञ || '''''Yagna''' (''the great sacrifice)?
+These are most
poetically visualized and sung in the Vedas. The PURUSHA SUKTAM is a Sukta of
poetically visualized and sung in the Vedas. The PURUSHA SUKTAM is a Sukta of
Praise adoring the Mighty Spirit Divine.
Praise adoring the Mighty Spirit Divine.
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The Purusha is
The Purusha is
defined and described as a being who pervades everything conscious and
defined and described as a being who pervades everything conscious and
−unconscious universally. He is poetically depicted as a being with thousand
+unconscious universally. He is poetically depicted as सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् || sahasrashirsha purushah sahasrapat (a being with thousand
−heads, eyes and legs (सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्), enveloping the earth from all sides (स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम्) and
+heads, eyes and legs), स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् || sa bhumim vishvato vruttvatyatishthdvshnshdulam (enveloping the earth from all sides) and
transcending it. He is the Life, the Consciousness, by which everything
transcending it. He is the Life, the Consciousness, by which everything
functions.
functions.
−All
+पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् || purusha evedam sarvam yadvabhatam yachcha bhavyam (All
−manifestation, in past present and future, is held to be the Purusha alone(पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम्). The Total-Universe is the Single Body
+manifestation, in past present and future, is held to be the Purusha alone). एतावानस्य महिमातो ज्यायाँश्च पूरुषः || etavansya mahimaato jyayaanscha purushah (The Total-Universe is the Single Body
−of the One Self, He alone expresses through all (एतावानस्य महिमातो ज्यायाँश्च पूरुषः).
+of the One Self, He alone expresses through all ).
Creation is
Creation is
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the appearance of diversity.
the appearance of diversity.
−तस्माद्विराळजायत विराजो अधि पूरुषःस जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः || tasmadviraljaayat virajo adhi purushas jato atyarichyat paschadvbhamimatho purah
== सम्वाद || Discussion ==
== सम्वाद || Discussion ==
== References ==
== References ==
# Rig veda
# Rig veda