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'''Purusha (Sanskrit puruṣa, पुरुष)''' 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.[1][2][3]

<nowiki>'''</nowiki>Purusha (Sanskrit puruṣa, पुरुष)<nowiki>'''</nowiki> 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.[1][2][3]

In early Vedas, Purusa meant a cosmic man whose sacrifice by the gods created all life.[4] This was one of many creation theories discussed in the Vedas. The idea parallels Norse Ymir,[5] with the myth's origin in Proto-Indo-European religion.[6]

In early Vedas, Purusa meant a cosmic man whose sacrifice by the gods created all life.[4] This was one of many creation theories discussed in the Vedas. The idea parallels Norse Ymir,[5] with the myth's origin in Proto-Indo-European religion.[6]

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 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 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.

'''

<nowiki>'''</nowiki>

There is a diversity of views within various schools of Hinduism about the definition, scope and nature of Purusa.[2]'''

There is a diversity of views within various schools of Hinduism about the definition, scope and nature of Purusa.[2]<nowiki>'''</nowiki>

'''Definition and description[edit]

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

'''

<nowiki>'''</nowiki>

Purusha is a complex concept, '''whose meaning evolved over time in the philosophical traditions now called as Hinduism.''' 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]

— Max Müller, [18]

— Max Müller, [18]

''''''The Purusha Sukta is a later interpolation in the Rig Veda. ('''...) Verses in the form of questions about the division of Purusha and the origins of the Varnas are a fraudulent emendation of the original.'''

<nowiki>''''''The Purusha Sukta is a later interpolation in the Rig Veda. ('''...) Verses in the form of questions about the division of Purusha and the origins of the Varnas are a fraudulent emendation of the original.'''</nowiki>

— Babasaheb Ambedkar, [19]

— Babasaheb Ambedkar, [19]

An example of alternate theory is Nasadiya Sukta, the last book of the Vedas, which suggests a great heat created universe from void. See: Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 88

An example of alternate theory is Nasadiya Sukta, the last book of the Vedas, which suggests a great heat created universe from void. See: Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, <nowiki>ISBN 978-0-7914-7081-7</nowiki>, pp 88

A school of Hinduism that considers reason, as against Nyaya school's logic or Mīmāṃsā school's tradition, as the proper source of knowledge

A school of Hinduism that considers reason, as against Nyaya school's logic or Mīmāṃsā school's tradition, as the proper source of knowledge

References[edit]

References[edit]

Jump up ^ Purusha Encyclopedia Britannica (2013)

Jump up ^ Purusha Encyclopedia Britannica (2013)

^ Jump up to: a b c d e Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, ISBN 978-0-8264-9966-0, pp 67

^ Jump up to: a b c d e Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, <nowiki>ISBN 978-0-8264-9966-0</nowiki>, pp 67

^ Jump up to: a b c d Karl Potter, Presuppositions of India’s Philosophies, Motilal Banarsidass, ISBN 81-208-0779-0, pp 105-109

^ Jump up to: a b c d Karl Potter, Presuppositions of India’s Philosophies, Motilal Banarsidass, <nowiki>ISBN 81-208-0779-0</nowiki>, pp 105-109

^ Jump up to: a b c Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 87

^ Jump up to: a b c Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, <nowiki>ISBN 978-0-7914-7081-7</nowiki>, pp 87

Jump up ^ Encyclopædia Britannica. Edition: 11 V. 19 - 1911 page 143

Jump up ^ Encyclopædia Britannica. Edition: 11 V. 19 - 1911 page 143

Jump up ^ Patrice Lajoye, "Puruṣa", Nouvelle Mythologie Comparée / New Comparative Mythologie, 1, 2013: http://nouvellemythologiecomparee.hautetfort.com/archive/2013/02/03/patrice-lajoye-purusha.html

Jump up ^ Patrice Lajoye, "Puruṣa", Nouvelle Mythologie Comparée / New Comparative Mythologie, 1, 2013: <nowiki>http://nouvellemythologiecomparee.hautetfort.com/archive/2013/02/03/patrice-lajoye-purusha.html</nowiki>

^ Jump up to: a b c Theos Bernard (1947), The Hindu Philosophy, The Philosophical Library, New York, pp 69-72

^ Jump up to: a b c Theos Bernard (1947), The Hindu Philosophy, The Philosophical Library, New York, pp 69-72

Jump up ^ Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 167-169

Jump up ^ Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, <nowiki>ISBN 978-0-7914-7081-7</nowiki>, pp 167-169

Jump up ^ Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0-7914-7081-7, pp 170-171

Jump up ^ Klaus K. Klostermair (2007), A survey of Hinduism, 3rd Edition, State University of New York Press, <nowiki>ISBN 978-0-7914-7081-7</nowiki>, pp 170-171

Jump up ^ Jessica Frazier, A Continuum Companion to Hindu Studies, ISBN 978-0-8264-9966-0, pp 24-25, 78

Jump up ^ Jessica Frazier, A Continuum Companion to Hindu Studies, <nowiki>ISBN 978-0-8264-9966-0</nowiki>, pp 24-25, 78

Jump up ^ Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, ISBN 978-0-8264-9966-0, pp 78-79

Jump up ^ Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, <nowiki>ISBN 978-0-8264-9966-0</nowiki>, pp 78-79

Jump up ^ Swami Madhavananda. Minor Upanishads. Advaita Ashrama. p. 11.

Jump up ^ Swami Madhavananda. Minor Upanishads. Advaita Ashrama. p. 11.

Jump up ^ Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, ISBN 978-0-8264-9966-0, pp 80

Jump up ^ Angelika Malinar, Hindu Cosmologies, in Jessica Frazier (Editor) - A Continuum Companion to Hindu Studies, <nowiki>ISBN 978-0-8264-9966-0</nowiki>, pp 80

Jump up ^ David Keane (2007), Caste-based Discrimination in International Human Rights Law, ISBN 978-0754671725, pp 26-27

Jump up ^ David Keane (2007), Caste-based Discrimination in International Human Rights Law, <nowiki>ISBN 978-0754671725</nowiki>, pp 26-27

Jump up ^ Raghwan (2009), Discovering the Rigveda A Bracing text for our Times, ISBN 978-8178357782, pp 77-88

Jump up ^ Raghwan (2009), Discovering the Rigveda A Bracing text for our Times, <nowiki>ISBN 978-8178357782</nowiki>, pp 77-88

Jump up ^ Rigveda 10/81 & Yajurveda 17/19/20, 25

Jump up ^ Rigveda 10/81 & Yajurveda 17/19/20, 25

Jump up ^ Colebrooke, Miscallaneous Essays Volume 1, WH Allen & Co, London, see footnote at page 309

Jump up ^ Colebrooke, Miscallaneous Essays Volume 1, WH Allen & Co, London, see footnote at page 309

Jump up ^ Müller (1859), A History of Ancient Sanskrit Literature, Williams & Norgate, London, pp 570-571

Jump up ^ Müller (1859), A History of Ancient Sanskrit Literature, Williams & Norgate, London, pp 570-571

Jump up ^ N. Jabbar (2011), Historiography and Writing Postcolonial India, Routledge, ISBN 978-0415672269, pp 149-150

Jump up ^ N. Jabbar (2011), Historiography and Writing Postcolonial India, Routledge, <nowiki>ISBN 978-0415672269</nowiki>, pp 149-150