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Purusha

{{NeedCitation}}Purusha (Samskrit पुरुषः) is a complex concept whose meaning evolved in Vedic and Upanishadic times. Depending on source and historical timeline, it means the cosmic man or Self, Consciousness, and Universal principle.

(Sanskrit पुरुषः) is a complex

concept whose meaning evolved in Vedic and

Upanishadic times. Depending on source and historical timeline, it means the

cosmic man or Self, Consciousness, and Universal principle.

During the

Vedic period, Purusha concept was one of several theories offered for the

During the Vedic period, Purusha concept was one of several theories offered for the creation of universe. Purusha, in Rigveda, was described as a being, who becomes a sacrificial victim of gods, and whose yajna creates all life forms including human beings.

creation of universe. Purusha, in '''Rigveda''', was described as a

being, who becomes a sacrificial victim of gods, and whose sacrifice creates

all life forms including human beings.  

In the

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'''.'''The Purusa concept is explained with the concept of [[Prakrti (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. 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'''.''' Purusa is what connects everything and everyone, according to various schools of Hinduism.

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'''.'''The Purusa concept is explained with the concept of 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. 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'''.''' Purusa is what connects everything and

everyone, according to various schools of Hinduism.

There is a

There is a diversity of views within various schools of Hinduism about the definition, scope and nature of Purusa.

diversity of views within various schools of Hinduism about the definition,

scope and nature of Purusa

== Definition ==

== Definition ==

According to

According to the expository Brahmana books or lexicons, ‘Purusha’ has several meanings such

the expository Brahmana books or lexicons, ‘Purusha’ has several meanings such

as:<blockquote>1. पुरति अग्रे गच्छति || purati agre gachchati (He who goes ahead)</blockquote><blockquote>2. पिपर्ति पूरयति बलम् यः || piparti puurayati balam yah (That which fills all with his strength)</blockquote><blockquote>3. पूर्षु शेते यः || purshu shete yah (He who lies inside a township).</blockquote><blockquote>4. Pur-usha, the dawn in the city; He who is filled with light;</blockquote><blockquote>5. Puru-sha – filled with wisdom and eternal happiness; citizen of Heaven</blockquote>Purusha with its three kaleidoscopic syllables, pu-ru-sha, keeps unfolding in a never-ending play, the image of the creation like a musical theme developed by a skillful musician.

as:

1. He who goes

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'''.'''

ahead (''purati agre gachchati'')

Both Samkhya and Yoga schools of Hinduism state that there are two ultimate realities whose interaction accounts for all experiences and universe - प्रकृति || Prakrti (matter) and पुरुष || Purusa (spirit).

fills all with his strength (''piparti'' puurayati balam yah'')''

Hinduism refers to Purusa as the soul of the universe, the universal spirit present everywhere, in everything and everyone, all the times.  

 

 

 

 

 

 

Hinduism refers

to Purusa as the soul of the universe, the universal spirit present everywhere,

in everything and everyone, all the times.  

* Purusa is  a Universal Principle that is eternal, indestructible, without form and all pervasive.  

* Purusa is  a Universal Principle that is eternal, indestructible, without form and all pervasive.  

* Purusa is in the form of nature’s laws and principles that operate in the background to regulate, guide and direct change, evolution, cause and effect.  

* Purusa is in the form of nature’s laws and principles that operate in the background to regulate, guide and direct change, evolution, cause and effect.  

* It is Purusa or Chaitanya form, in Hindu concept of existence, that breathes life into matter, is the source of all consciousness, one that creates oneness in all life forms, in all of humanity, and the essence of Self.  

* It is Purusa or Chaitanya form, in Hindu concept of existence, that breathes life into matter, is the source of all consciousness, one that creates oneness in all life forms, in all of humanity, and the essence of Self.  

* 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 मोक्ष || moksha (release, Self-realization) includes the realization of Purusha.

and Yoga school holds that the path to moksha (release, Self-realization)

includes the realization of Purusha.

== Concept of Tad Ekam in Nasadiya Suktam (Rig Veda) ('''should this be in block quote''') ==

== तद् एकम् || Tad Ekam As in नासदीय सूक्तं || Nasadiya Suktam (Rig Veda) ==

Rig veda

Rig veda

“'''That One'''

clearly talks about the Origin of Creation in the 10th mandala, which is popularly known as the [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya suktam]].<blockquote>"न मृ॒त्यु: आसीत् अमृतं॒ न तर्हि॒ || " (10.129.2)</blockquote>death existed, nor the immortal" "<blockquote>आनी॑त् अवा॒तं स्व॒धया॒ तत् एकम्तस्माद्धान्यन्न परः किञ्चनास || (10.129.2)</blockquote>'''That One'''

was breathing without breath, of its own nature (by its own inherent impulse,

was breathing without breath, of its own nature (by its own inherent impulse,

self-sustaining), There was '''That One''' then, and there was no

self-sustaining), There was '''That One''' then, and there was no

other" (10.129.2).

other"   

The implication

The implication

here is '''“''That One''”''' was alive and waiting to happen, despite the

here is '''That One''' was alive and waiting to happen, despite the

complete absence of the means to exist.

complete absence of the means to exist.<blockquote>तपस॒: तत्महि॒नअजाय॒तएकम् || (10.129.3)</blockquote>Meaning : "That One, enclosed in nothing (void), was born from heat (tapas)".  

 

तपस॒:

तत्महि॒नअजाय॒तएकम्  

 

"That One,

enclosed in nothing (void), was born from heat (tapas)" (10.129.3)

So, prior to

So, prior to creation, the Creation Sukta does not describe a state of "nothingness" but rather '''"तद् एकम् || tad ekam (That One)"''' which is, "Spaceless, timeless, yet in its own way dynamic and the Sole Force, this

creation, the Creation Sukta does not describe a state of

"nothingness" but rather '''"That One (''tad ekam'')(तद् एकम्)"''' which is,

"Spaceless, timeless, yet in its own way dynamic and the Sole Force, this

Absolute.  

Absolute.  

“''This

This Creation unfolded & evolved from '''Ekam, That One''', which is,The Ultimate Supreme Reality, the Source of Supreme

Creation''” unfolded & evolved from “'''''Ekam, That One'''''”, ''which

Consciousness. '''This Ekam, That One is the very same PURUSHA'''  

is,The Ultimate Supreme Reality,'' the Source of ''Supreme

Consciousness''. '''This “Ekam, That One” is the very same “PURUSHA”'''

 

 

दिव्यो ह्यमूर्तः '''पुरुषः''' सबाह्याभ्यन्तरो ह्यजः |

अप्रणो ह्यमनाः

शुभ्रो ह्यक्षरात्परतः परः  ||२.१.२ ||

Mundaka Upanishad is the vedanga of the Atharvana Veda. Verses 2-5 describe the attributes of the Purusha.<blockquote>"दिव्यो ह्यमूर्तः पुरुषः सबाह्याभ्यन्तरो ह्यजः | अप्रणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः || " (Mund. Upan. 2.1.2)</blockquote>Meaning : Replete without a form, this Purusha, all pervading and internal, unborn, without life (breath) or intellect, from Him arises life, breath and mind.

It was said that from that Imperishable Being, everything proceeds; the world is created by That. That Supreme Imperishable is the divine, formless Purusha. Here Purusha is to be understood in the sense of essential Consciousness. The origin

unborn, without life breath and without mind, higher than the supreme element.

of all things is Consciousness.

From him are born life breath and mind. He is the soul of all beings.''

Verse 2.1.3 wonderfully describes that from this great Purusha (एतस्माज्जायते || etasmaajjayate), everything comes.

Upanishad, (Verse 2.1.2 Translated by Klaus Klostermair)['''9]'''

* The cosmic प्राणो || prana, [[Hiranyagarbha (हिरण्यगर्भ)|Hiranyagarbha]], emanates from this Supreme Brahman.   

that from that Imperishable Being, everything proceeds; the world is created by

The abstract idea Purusa is extensively discussed in various Upanishads, and referred interchangeably as महा-आत्मन || maha-atman and ब्रह्मन् || brahman (not to be confused with a person).

That. That Supreme Imperishable is the divine, formless '''Purusha'''. Here

Purusha is to be understood in the sense of essential Consciousness. The origin

of all things is Consciousness. 

Rishi [[Angirasa (अङ्गिरसः)|Angirasa]] of the Atmopanishad belonging to the Atharvaveda explains that Purusha, the dweller in the body, is three-fold:  

wonderfully describes that from this great Purusha (एतस्माज्जायते), everything comes.

* the बाह्यत्मन् || Bahyatman (the Outer-Atman) which is born and dies  

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

* the परमात्मन् || Paramatman which is all-pervading, unthinkable, indescribable, is without action and has no संस्कार || Samskaras

== Purusha - As in साङ्ख्य || Saamkhya ==

Samkhya school of darshanas states that there are two ultimate realities whose interaction accounts for all experiences and universe - Prakriti (प्रकृति | Matter) and पुरुष || Purusha (पुरुषः | Atman). Sankhya analyzes the cosmos into a dualistic, and atheistic

scheme.  

 

interchangeably as maha-atman and brahman (not to be confused with Brahmin).[2]

 

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  

* the Paramatman which is all-pervading, unthinkable, indescribable, is without action and has no Samskaras

== Purusha - As in Sankhya ==

Sankhya school

of Hinduism states that there are two ultimate realities whose interaction

accounts for all experiences and universe - '''Prakriti (matter) and Purusha

(spirit)'''. Sankhya analyzes the cosmos into '''a dualistic, and atheistic

scheme'''.  

In other words,

In other words,

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) 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

equilibrium of the three Gunas in their unmanifest condition. The

equilibrium of the three Gunas in their unmanifest condition. The

disruption triggers the emergence of the manifested condition of empirical

disruption triggers the emergence of the manifested condition of empirical

reality we experience, states the text.  

reality we experience, states the text.  

The first

The first premise of Sankhya philosophy is the universal fact of suffering. Cutting the

premise of Sankhya philosophy is the universal fact of suffering. Cutting the

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 संसार || samsara (transmigration between births and deaths) forever. This is the

root of rebirth is the only way to final emancipation from suffering, according

liberation of Purusha, in Sankhya, normally called कैवल्य || kaivalya (isolation). It comes about through loosening of the bond between Purusha and Prakriti. Purusha enters into liberation, forever.  

to Sankhya. The only way to fight suffering is to leave the circle of

transmigration between births and deaths (''samsara'') forever. This is the

liberation of ''Purusha'', in Sankhya, normally called ''kaivalya''

(isolation). It comes about through loosening of the bond between ''Purusha''

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 Samhitas. It is found with some variations in all of them.

Suktam is the most popular Sukta among all the Suktas in the four Veda Mantra

# In the Rig Veda Mantra Samhita it is the 90^th Sukta in the 10^th Mandala.  

Samhitas. It is found with some variations in all of them.

# In the Rig Veda Mantra Samhita it is the 90^th Sukta in the 10^th     Mandala.  

# In the Shukla Yajur Veda Vajasaneya Samhita it is Adhyaya 31.  

# In the Shukla Yajur Veda Vajasaneya Samhita it is Adhyaya 31.  

# In Taittiriya Aranyaka, it is the 12^th anuvaka in the 3^rd     Kanda.  

# In Taittiriya Aranyaka, it is the 12^th anuvaka in the 3^rd Kanda.  

# It is also found in Sama Veda & Atharva Veda with some variations.  

# It is also found in Sama Veda & Atharva Veda with some variations.  

It gives a

It gives a description of the adhyatmik unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and

description of the spiritual unity of the universe. It presents '''the nature

of Purusha''' or the cosmic being as both immanent in the manifested world and

yet transcendent to it. 

yet transcendent to it. 

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 ईश्वर || Eswara (God); and God, when He

the Total-Causal-Body and becomes the God (''Eswara''); 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, [[Hiranyagarbha (हिरण्यगर्भ)|हिरण्यगर्भ || Hiranya-garbha]] 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). Cosmic Form of the Lord is विराट पुरुष || Virat Purusha. When the

becomes the Creator (later identified with ''Brahma, Hiranya''-''garbha''

Creator comes to identify with what He had projected in His Creation, He becomes, the जीव || Jiva (individualized entity).

or ''Prajapati'') ; and when the Creator projects forth through the

Total-Gross-Body, He comes to play as this universe in space and time (''Virat'').

Cosmic Form of the Lord is ''Virat Purusha''.

When the

What are the

Creator comes to identify with what He had projected in His Creation, He

processes and stages through which the Universe had emerged out in this act of Divine यज्ञ || Yagna (the great sacrifice)?

becomes, the individualised entity (''Jiva'').

These are most poetically visualized and sung in the Vedas. The PURUSHA SUKTAM is a Sukta of

Divine '''''Yagna''''', the great sacrifice?  These are most

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.

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<blockquote>सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् || sahasrashirsha purushah sahasrapat </blockquote>(a being with thousand heads, eyes and legs),<blockquote>"स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् || "</blockquote><blockquote>"sa bhumim vishvato vruttvatyatishthdvshnshdulam || "</blockquote>(enveloping the earth from all sides) and transcending it. He is the Life, the Consciousness, by which everything

heads, eyes and legs (सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात्), enveloping the earth from all sides (स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम्) and

functions.<blockquote>पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् || purusha evedam sarvam yadvabhatam yachcha bhavyam </blockquote>(All manifestation, in past present and future, is held to be the Purusha alone).  <blockquote>एतावानस्य महिमातो ज्यायाँश्च पूरुषः ||</blockquote><blockquote>etavansya mahimaato jyayaanscha purushah</blockquote>(The Total-Universe is the Single Body of the One Self, He alone expresses through all). 

transcending it. He is the Life, the Consciousness, by which everything

functions. 

 

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

of the One Self, He alone expresses through all (एतावानस्य महिमातो ज्यायाँश्च पूरुषः). 

Creation is

Creation is

described to have started with the origination Virat or the cosmic body from

described to have started with the origination Virat or the cosmic body from

the Purusha. In Virat, omnipresent intelligence manifests itself which causes

the Purusha. In Virat, omnipresent intelligence manifests itself which causes

the appearance of diversity.

the appearance of diversity.<blockquote>तस्माद्विराळजायत विराजो अधि पूरुषःस जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ||</blockquote><blockquote>tasmadviraljaayat virajo adhi purushas jato atyarichyat paschadvbhamimatho purah ||</blockquote>

 

 

 

 

 

 

 

 

 

 

 

 

Also known as ‘Rashi purusha’. This form of Purusha refers to the union of 24 basic principles of evolution and existence of life in this world. These 24 Tatvas (principles) are 8 Prakruti (Primary substances) and 16 Vikaras (secondary substances). 8 Prakrutis are Avyakta, Mahat, Ahankara and 5 Tanmatras (subtle forms of 5 basic elements) while 16 Vikaras are 11 Indriyas (5 sense organs, 5 motor organs and 1 Manas commonly referred as mind), Pancha mahabhutas (5 basic elements of nature).  

(तस्माद्विराळजायत विराजो अधि पूरुषःस जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः)

Acharya Sushruta opine that the 24 tatvas when unite make an inert amalgamation which is lifeless until the Jivatma enters into it. Thus, Purusha is composed of 25 tatvas i.e 24 tatvas described above along with ‘Jivatma’ (life element or consciousness) as the 25^th Tatva. Such Purusha is called as Panchavinshatika purusha.  

== References ==

== References ==

# Rig veda

# Rig veda