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== Purusha and Prajapati ==

== Purusha and Prajapati ==

Just like the [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya Sukta]], Purusha Sukta also refers to Srishti or Creation of the Universe, indirectly through the reference of Purusha. Here in the Purusha Sukta we find the description of Purusha and subsequent origin of the beings. However, it is in the Taittriya Aranyaka that we find a detailed introductory account as to why Purusha originated, takes on the creative role and how he became responsible for srishti. It is important to note that Taittriya Aranyaka calls the Purusha as Prajapati.<blockquote>आपो वा इदमासन्त्सलिलमेव । स प्रजापतिरेकः पुष्करपर्णे समभवत् । तस्यान्तर्मनसि कामः समवर्तत । इदँ सृजेयमिति । तस्माद्यत्पुरुषो मनसाऽभिगच्छति ।  तद्वाचा वदति । तत्कर्मणा करोति । तदेषाऽभ्यनूक्ता, इति । (Tait. Aran. 1.23)<ref>Taittriya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapatha 1 Anuvaka 23])</ref></blockquote>Summary: At the beginning there was only water, and Prajapati took shape and floated on its surface on the leaf of a lotus plant (pushkara-parna). In his interior, in his mind, there then arose a '''desire''' (urge, impetus, primordial will) to create all this (what we see now). Whatever now a Person desires, he gives expression to it in speech and in action.  

Just like the [[Nasadiya Sukta (नासदीयसूक्तम्)|Nasadiya Sukta]], Purusha Sukta also refers to Srishti or Creation of the Universe, indirectly through the reference of Purusha. Here in the Purusha Sukta we find the description of Purusha and subsequent origin of the beings. However, it is in the Taittriya Aranyaka that we find a detailed introductory account as to why Purusha originated, takes on the creative role and how he became responsible for srishti. It is important to note that Taittriya Aranyaka calls the Purusha as Prajapati.<blockquote>आपो वा इदमासन्त्सलिलमेव । स प्रजापतिरेकः पुष्करपर्णे समभवत् । तस्यान्तर्मनसि कामः समवर्तत । इदँ सृजेयमिति । तस्माद्यत्पुरुषो मनसाऽभिगच्छति ।  तद्वाचा वदति । तत्कर्मणा करोति । तदेषाऽभ्यनूक्ता, इति । (Tait. Aran. 1.23.1)<ref name=":1">Taittriya Aranyaka ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%B0%E0%A4%A3%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%AE%E0%A5%8D(%E0%A4%B5%E0%A4%BF%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%B0)/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%AA%E0%A4%BE%E0%A4%A0%E0%A4%95%E0%A4%83_%E0%A5%A7 Prapatha 1 Anuvaka 23])</ref></blockquote>Summary: At the beginning there was only water, and Prajapati took shape and floated on its surface on the leaf of a lotus plant (pushkara-parna). In his interior, in his mind, there then arose a '''desire''' (urge, impetus, primordial will) to create all this (what we see now). Whatever now a Person desires, he gives expression to it in speech and in action.  

This 'desire' is the bridge between what exists not and what exists. The passage is accomplished by what is known as 'tapas', which word means austerity, penance, reflection, brooding, intense heat. Creation proceeds only through 'tapas'. In the exhilaration of tapas, Prajapati shook his form vigorously. From the flesh-like constituents of his form came forth the sages known as Arunas, Ketus and Vatarashanas; from his nail-like parts the sages known as Vaikhanasas; and from his hair like parts, the[[Valakhilyas (वालखिल्याः)|Valakhilyas]]. However, the essential aspect of the watery mass solidified in the form of a tortoise and issued out. Prajapati inquired if this was the offspring of his own skin and flesh. The tortoise replied: 'No, I have been there all the time, even prior to all these beings that have now come out'. The tortoise-form was what appeared now, but the Inner Self of it was always there, and this was Purusha. This indeed is the Purusha nature (purushatvam) of the Purusha; the expression 'Purusha' signifying 'what was there earlier' (purvam samabhut). The Purusha, to demonstrate his power, arose then with a thousand heads, with a thousand eyes and a thousand feet. The number 'thousand' indicates vastness and immeasurable immensity of creation and not to the human being itself in this context.<ref name=":0" />

This 'desire' is the bridge between what exists not and what exists. The passage is accomplished by what is known as 'tapas', which word means austerity, penance, reflection, brooding, intense heat. Creation proceeds only through 'tapas'. In the exhilaration of tapas, Prajapati shook his form vigorously. From the flesh-like constituents of his form came forth the sages known as Arunas, Ketus and Vatarashanas; from his nail-like parts the sages known as Vaikhanasas; and from his hair like parts, the[[Valakhilyas (वालखिल्याः)|Valakhilyas]]. However, the essential aspect of the watery mass solidified in the form of a tortoise and issued out. Prajapati inquired if this was the offspring of his own skin and flesh. The tortoise replied: 'No, I have been there all the time, even prior to all these beings that have now come out'. The tortoise-form was what appeared now, but the Inner Self of it was always there, and this was Purusha. This indeed is the Purusha nature (purushatvam) of the Purusha; the expression 'Purusha' signifying 'what was there earlier' (purvam samabhut). The Purusha, to demonstrate his power, arose then with a thousand heads, with a thousand eyes and a thousand feet. The number 'thousand' indicates vastness and immeasurable immensity of creation and not to the human being itself in this context.<ref name=":0" />

The first words of the mantra of the Purusha sukta are repeated here, with the suggestion of the context; illustrating the Purusha nature of the Purusha (purushasya purushatvam). The innumerable forms of creation are all emanations from a common foundation: '''the kama of Prajapati''' '''(viz. Purusha)'''. The text of Purusha sukta presupposes this. The primeval tortoise, which is but the essence (rasa) of the waters on which Prajapati floated, represents '''Prakrti'''; and Prakrti, in the presence of Purusha, unfolds its manifold power and evolves into the entire universe. This is called the ''''Virat'''<nowiki/>' (illumining itself in different and multiple forms), an aspect of Prakrti, which also is referred to in the Purusha sukta.<ref name=":0" />

The first words of the mantra of the Purusha sukta are repeated here, with the suggestion of the context; illustrating the Purusha nature of the Purusha (purushasya purushatvam). The innumerable forms of creation are all emanations from a common foundation: '''the kama of Prajapati''' '''(viz. Purusha)'''. The text of Purusha sukta presupposes this. The primeval tortoise, which is but the essence (rasa) of the waters on which Prajapati floated, represents '''Prakrti'''; and Prakrti, in the presence of Purusha, unfolds its manifold power and evolves into the entire universe. This is called the ''''Virat'''<nowiki/>' (illumining itself in different and multiple forms), an aspect of Prakrti, which also is referred to in the Purusha sukta.<ref name=":0" /><blockquote>प्रजापतिः प्रथमजा ऋतस्य । आत्मनाऽऽत्मानमभिसंविवेशेति, इति । सर्वमेवेदमाप्त्वा । सर्वमवरुध्य । तदेवानुप्रविशति । य एवं वेद ( ९) इति ।। (Tait. Aran. 1.23.9)<ref name=":1" /></blockquote>The above cited mantra explains that Prajapati, the first-born of rta constituted (viz. created) all the worlds, all the beings and the entire space, out of the material provided by the primordial waters, or by their essence in the form of the tortoise. And, having created all things out of himself, he himself enters into all things (atmana atmanamabhisamvivesha). In other words, he becomes the inner entity of all the worlds, all the beings, and of all space. The universe is but an emanation or unfoldment of Prajapati. The Aranyaka-passage adds that by 'entering' is meant pervasion and accommodation. He pervades over all things, in the sense that he obtains all these things (aptva) and he accommodates all these things in himself so that they are all restrained by him, and nothing over-reaches him (avaruddhya). The created universe does not exhaust him; in fact, he transcends it and abides in his own nature. This aspect of Prajapati is known as Purusha.

== References ==

== References ==