Monday, January 18, 2010

ಪುರುಷಸೂಕ್ತ

ಓಂ

ತಚ್ಛಂಯೋರಾವೃಣೀಮಹೇ| ಗಾತುಂ ಯಜ್ಞಾಯ| ಗಾತುಂ ಯಜ್ಞಪತಯೇ| ದೈವೀಸ್ವಸ್ತಿರಸ್ತು ನಃ | ಸ್ವಸ್ತಿರ್ಮಾನುಷೇಭ್ಯಃ| ಊರ್ಧ್ವಂ ಜಿಗಾತು ಭೇಷಜಂ| ಶಂ ನೋ ಅಸ್ತು ದ್ವಿಪದೇ| ಶಂಚತುಷ್ಪದೇ|| ಓಂ ಶಾಂತಿಃ ಶಾಂತಿಃ ಶಾಂತಿಃ||


We pray to God who dispels our sorrows and gives us the fruits of rituals. We pray to him to get the results of our yajna (rites and rituals) as also for the good of the yajamaana or the sacrificer. May we attain the same kind of good that the gods (in heaven) get! May all the human beings also attain to auspiciousness! In future also, let all the evils of life be dispelled! May the human beings as also the domestic animals under our care be happy!


ಓಂ ಸಹಸ್ರಶೀರ್**ಷಾ ಪುರುಷಃ| ಸಹಸ್ರಾಕ್ಷಃ ಸಹಸ್ರಪಾತ್| ಸಭೂಮಿಂ ವಿಶ್ವತೋ ವೃತ್ವಾ| ಅತ್ಯತಿಷ್ಠದ್ದಶಾಂಗುಲಮ್| ಪುರುಷ ಏವೇದಗ್*ಂ ಸರ್ವಮ್| ಯದ್ಭೂತಂ ಯಚ್ಚ ಭವ್ಯಮ್| ಉತಾಮೃತತ್ವಸ್ಯೇಶಾನಃ| ಯದನ್ನೇನಾತಿರೋಹತಿ| ಏತಾವಾನಸ್ಯಮಹಿಮಾ| ಅತೋ ಜ್ಯಾಯಾಗ್*ಶ್ಚ ಪೂರುಷಃ||

The Purusha (the Supreme Being), who has thousands of heads, thousands of eyes and thousands of feet enveloped the earth on all sides and stood beyond it in the ten directions of space. All this is the Purusha only; all that has been and all that will be. And He is the Lord of Immortality, which (also) grows by food. Such is His greatness, but the Purusha is greater than this


ಪಾದೋಸ್ಯ ವಿಶ್ವಾ ಭೂತಾನಿ| ತ್ರಿಪಾದಸ್ಯಾಮೃತಂ ದಿವಿ| ತ್ರಿಪಾದೂರ್ಧ್ವ ಉದೈತ್ಪುರುಷಃ| ಪಾದೋಸ್ಯೇಹಾಭವಾತ್ಪುನಃ| ತತೋ ವಿಷ್ವಂವ್ಯಕ್ರಾಮತ್| ಸಾಶನಾನಶನೇ ಅಭಿ| ತಸ್ಮಾದ್ವಿರಾಡಜಾಯತ| ವಿರಾಜೋ ಅಧಿ ಪೂರುಷಃ| ಸ ಜಾತೋ ಅತ್ಯರಿಚ್ಯತ| ಪಶ್ಚಾದ್ಭೂಮಿಮಥೋ ಪುರಃ||

All beings make up only one-quarter of Him. Three-quarters of Him which are immortal are in Heaven. Three-quarters of the Purusha ascended high; one-quarter was here, again and again. And, diversified in form, it moved to the animate and inanimate world. From That was born Virat (the totality of beings). From Virat was the Purusha born. As soon as He was born, He spread over the earth both in front and behind.



ಯತ್ಪುರುಷೇಣ ಹವಿಷಾ| ದೇವಾ ಯಜ್ಞಮತನ್ವತ| ವಸಂತೋಅಸ್ಯಾಸೀದಾಜ್ಯಮ್| ಗ್ರೀಷ್ಮ ಇಧ್ಮಶ್ಶರದ್ಧವಿಃ| ಸಪ್ತಾಸ್ಯಾಸನ್ ಪರಿಧಯಃ| ತ್ರಿಸ್ಸಪ್ತಸಮಿಧಃ ಕೃತಾಃ| ದೇವಾ ಯದ್ಯಜ್ಞಂ ತನ್ವಾನಾಃ| ಅಬಧ್ನನ್ ಪುರುಷಂ ಪಶುಮ್| ತಂ ಯಜ್ಞಂಬರ್*ಹಿಷಿ ಪ್ರೌಕ್ಷನ್| ಪುರುಷಂಜಾತಮಗ್ರತಃ||

When the devas (gods) performed a sacrifice with the Purusha as the offering, the season of spring was the molten butter, summer the sacred fuel and autumn the oblation. When the devas performed the sacrifice, in which they bound the Purusha as the sacrificial animal, there were seven poles in the sacrificial enclosure and three times seven logs of sacred firewood. They placed him, the sacrifice, Purusha, the firstborn, on the sacrificial grass and besprinkled him with the sacred water. Then the devas, the sadhyas and the rishis performed the sacrifice with him as the offering.



ತೇನ ದೇವಾ ಅಯಜಂತ| ಸಾಧ್ಯಾ ಋಷಯಶ್ಚಯೇ| ತಸ್ಮಾದ್ಯಜ್ಞಾಥ್ಸರ್ವಹುತಃ| ಸಂಭೃತಂ ಪೃಷದಾಜ್ಯಮ್| ಪಶೂಗ್*ಸ್ತಾಗ್*ಶ್ಚಕ್ರೇ ವಾಯವ್ಯಾನ್| ಆರಣ್ಯಾನ್-ಗ್ರಾಮ್ಯಾಶ್ಚ ಯೇ| ತಸ್ಮಾದ್ಯಜ್ಞಾಥ್ಸರ್ವ ಹುತಃ| ಋಚಸ್ಸಾಮಾನಿ ಜಜ್ಞಿರೇ| ಛಂದಾಗ್*ಂಸಿ ಜಜ್ಞಿರೇ ತಸ್ಮಾತ್| ಯಜುಸ್ತಸ್ಮಾದಜಾಯತ||

From that sacrifice, in which everything was offered as an oblation, was collected fresh butter. Creatures living in air (birds) and those living in forests and villages came in to being. From that sacrifice, in which everything was offered as oblation, came the Riks (Vedic Hymns) and the Samans (Hymns which are sung - the Saama Gaana). The Chandases (Vedic Metres) came from it; and from it the Yajus (mantra for the ritual) was born.
ತಸ್ಮಾದಶ್ವಾ ಅಜಾಯಂತ| ಯೇ ಕೇ ಚೋಭಯಾದತಃ| ಗಾವೋ ಹ ಜಜ್ಞಿರೇ ತಸ್ಮಾತ್| ತಸ್ಮಾಜ್ಜಾತಾ ಅಜಾವಯಃ| ಯತ್ಪುರುಷಂ ವ್ಯದಧುಃ| ಕತಿಧಾ ವ್ಯಕಲ್ಪಯನ್| ಮುಖಂ ಕಿಮಸ್ಯ ಕೌ ಬಾಹೂ| ಕಾವೂರೂ ಪಾದಾವುಚ್ಯೇತೇ| ಬ್ರಾಹ್ಮಣೋಸ್ಯ ಮುಖಮಾಸೀತ್| ಬಾಹೂ ರಾಜನ್ಯಃ ಕೃತಃ||
Horses were born of it, and animals with two rows of teeth. Cows were born of it, and so were goats and sheep. When they cut up the Purusha, into how many parts did they divide Him? What did they call His mouth, His two arms, His two thighs and His two feet? The Brahmana was His mouth, the two arms became the Kshatriya.

ಊರೂ ತದಸ್ಯ ಯದ್ವೈಶ್ಯಃ| ಪದ್ಭ್ಯಾಗ್*ಂ ಶೂದ್ರೋ ಅಜಾಯತ| ಚಂದ್ರಮಾ ಮನಸೋ ಜಾತಃ| ಚಕ್ಷೋಸ್ಸೂರ್ಯೋ ಅಜಾಯತ| ಮುಖಾದಿಂದ್ರಶ್ಚಾತ್ನಿಶ್ಚ| ಪ್ರಾಣಾದ್ವಾಯುತಜಾಯತ| ನಾಭ್ಯಾ ಆಸೀದಂತರಿಕ್ಷಮ್|| ಶೀರ್ಷ್ಣೋ ದ್ಯೌಸ್ಸಮವರ್ತತ| ಪದ್ಬ್ಯಾಂ ಭೂಮಿರ್ದಿಶಶ್ಶ್ರೋತ್ರಾತ್| ತಥಾ ಲೋಕಾಗ್*ಂ ಅಕಲ್ಪಯನ್||
His two thighs became the Vaisya. Of his two feet was the Sudra born. (This verse talks of the Varnaashrama Dharma and explains beyond doubt that all the classes of people were born out of the Supreme Being and that all are integral part of that Supreme Atman). The moon was born of His mind. The Sun was born of His two eyes. Indra Agni were born of His mouth. Vayu was born of His Praana (life-breath). The antariksha (middle region) came from His navel. The sky appeared out of the head, the earth from the two feet and the quarters from the two ears. Thus they created the world.
ವೇದಾಹಮೇತಂ ಪುರುಷಂ ಮಹಾಂತಮ್| ಆದಿತ್ಯವರ್ಣಂ ತಮಸಸ್ತು ಪಾರೇ| ಸರ್ವಾಣಿ ರೂಪಾಣಿ ವಿಚಿತ್ಯ ಧೀರಃ| ನಾಮಾನಿ ಕೃತ್ವಾಭಿವದನ್, ಯದಾಸ್ತೇ| ಧಾತಾ ಪುರಸ್ತಾದ್ಯಮುದಾಜಹಾರ| ಶಕ್ರಃ ಪ್ರವಿದ್ವಾನ್ ಪ್ರದಿಶಶ್ಚತಸ್ರಃ| ತಮೇವಂ ವಿದ್ವಾನಮೃತ ಇಹ ಭವತಿ| ನಾನ್ಯಃ ಪಂಥಾ ಅಯನಾಯ ವಿದ್ಯತೇ| ಯಜ್ಞೇನ ಯಜ್ಞಮಯಜಂತ ದೇವಾಃ| ತಾನಿ ಧರ್ಮಾಣಿ ಪ್ರಥಮಾನ್ಯಾಸನ್| ತೇ ಹ ನಾಕಂ ಮಹಿಮಾನಸ್ಸಚಂತೇ| ಯತ್ರ ಪೂರ್ವೇ ಸಾಧ್ಯಾಸ್ಸಂತಿ ದೇವಾಃ||
I know that great Purusha, lustrous as the Sun beyond darkness. The Wise One, having made all the forms appear, gave them names, and uttered these as they were. One who knows Him whom dhaata (the creator) first revealed, and so did shakra (indra) who fully knew the four quarters, becomes immortal here. There is no other way. The devas performed sacrifice with the Sacrifice. These were the first dharmas. They, the mighty ones, attained the height of Heaven where the ancient sadhyas and devas abide.
ಅದ್ಭ್ಯಸ್ಸಂಭೂತಃ ಪೃಥಿವ್ಯೈ ರಸಾಚ್ಚ| ವಿಶ್ವ ಕರ್ಮಣಸ್ಸಮವರ್ತತಾಧಿ| ತಸ್ಯ ತ್ವಷ್ಟಾ ವಿದಧದ್ರೂಪಮೇತಿ| ತತ್ಪುರುಷಸ್ಯ ವಿಶ್ವ ಮಾಜಾನಮಗ್ರೇ| ವೇದಾಹಮೇತಂ ಪುರುಷಂ ಮಹಾಂತಮ್| ಆದಿತ್ಯವರ್ಣಂ ತಮಸಃ ಪರಸ್ತಾತ್| ತಮೇವಂ ವಿದ್ವಾನಮೃತ ಇಹ ಭವತಿ| ನಾನ್ಯಃ ಪಂಥಾ ವಿದ್ಯತೇಯನಾಯ| ಪ್ರಜಾಪತಿಶ್ಚರತಿ ಗರ್ಭೇ ಅಂತಃ| ಅಜಾಯಮಾನೋ ಬಹುಧಾ ವಿಜಾಯತೇ||
The waters of destruction are again the waters of creation, and from them does the earth reveal itself after praLaya. From these elemental materials is the universe formed, and into these it dissolves. Ashes to ashes, and dust to dust. tvashTaa was the smith who forges Indra's vajra, thunderbolt, from the bones of the rishi dadeechi. Vishvakarma is the divine architect who planned and built, among other cities, Kubera's Alakaapuri and also Lanka, and Indra's city. That glorious sun, brilliant purusha, who transcends all darkness. Who knows him in this manner becomes immortal in this very birth. To moksha, liberation I know not of other paths.


ತಸ್ಯ ಧೀರಾಃ ಪರಿಜಾನಂತಿ ಯೋನಿಮ್| ಮರೀಚೀನಾಂ ಪದಮಿಚ್ಛಂತಿ ವೇಧಸಃ| ಯೋ ದೇವೇಭ್ಯ ಆತಪತಿ| ಯೋ ದೇವಾನಾಂ ಪುರೋಹಿತಃ| ಪೂರ್ವೋಯೋ ದೇವೇಭ್ಯೋ ಜಾತಃ| ನಮೋ ರುಚಾಯಬ್ರಾಹ್ಮಯೇ| ರುಚಂ ಬ್ರಾಹ್ಮಂ ಜನಯಂತಃ| ದೇವಾ ಅಗ್ರೇ ತದಬ್ರುವನ್| ಯಸ್ತ್ವೈವಂ ಬ್ರಾಹ್ಮಣೋ ವಿದ್ಯಾತ್| ತಸ್ಯ ದೇವಾ ಅಸನ್ವಶೇ||

The steadfast know well his true form. Even the creators, the knowers desire to the positions of sages like mareechi, who worship him. We salute who shines as divinity in the Gods, who is Brihaspati, priest to the Gods, who was born before the Gods, who brilliant in himself, is the parabramham, the supreme of all. The Gods, who send forth the essence of the knowledge of Brahman said this about that Brahman in the Beginning : " whoever has an inclination towards Brahman, if he knows Brahman thus, the Gods will be in his control. "


ಹ್ರೀಶ್ಚತೇ ಲಕ್ಷ್ಮೀಶ್ಚ ಪತ್ನ್ಯೌ| ಅಹೋರಾತ್ರೇ ಪಾರ್ಶ್ವೇ| ನಕ್ಷತ್ರಾಣಿ ರೂಪಮ್| ಅಶ್ವಿನೌ ವ್ಯಾತ್ತಮ್| ಇಷ್ಟಂ ಮನಿಷಾಣ| ಅಮುಂ ಮನಿಷಾಣ| ಸರ್ವಂ ಮನಿಷಾಣ||

Hree is the Goddess that grants Modesty, and Lakshmi she who grants Wealth. ( hreer-lajjAbhimAninee devata , lakshmee- raishvayAbhimAninee devatA - iti sAyaNA) The Day and the Night are even such opposites. Sriman Narayana is the conciliation of all such opposites, even as Sesha, the snake, and garuda, the eagle, worshipping him together signify. He is brilliant as the stars, and healing comes from him. Asking him to grant as iSHTam, amum, sarvam, is an analogue to asking for sat, Ananda, and chit. All we ask is to know Him.
 ಮುಂದುವರೆಯುವದು .....

1 comment:

ವಿ.ಆರ್.ಭಟ್ said...

ಚೆನ್ನಾಗಿದೆ ಸರ್. ಈ ಥರದ ಕಾರ್ಯ ನಿಮ್ಮಿಂದ ಮುಂದುವರೀಲಿ.ಹಾರ್ದಿಕ ಶುಭಾಶಯಗಳು