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Gross meaning: His face became the caste of brhmana, His hands became the caste of katriya, His thighs became the
caste of vaiya and His feet became the caste of dra.

But Ka has conveyed the true meaning of caste system. He says in Bhagavad Gt (XVIII. 40 44), There is no being
on earth, or in the heaven or among the gods, or elsewhere without the three gua-s, originated from Prakti. Men are
classified under four broad categories based upon their inherent qualities, based on the three gua-s. Subjugation of mind
and senses, enduring hardships for the discharge of ones prescribed obligations, both internal and external purity,
forgiveness, honesty, behaviour, belief in Vedas and Sacred Scriptures, faith in God and life after death all these
constitute the inherent duties of brhmaa-s. Gallantry, fearlessness, firmness, cleverness, solemnity in battles, bestowing
gifts and leadership qualities are the inherent duties of katriya-s. Agriculture, breeding of cattle and business are the
qualities of vaiya-s. Offering their services to other three classes is the inherent duty of dra-s.
The entire humanity is being classified under four categories, depending upon the inherent qualities present in them.
This classification is not based on ones birth or lineage, but purely on their qualities. Due to ones efforts, one can move
from one gua to another gua. Any one of these classifications cannot exist on its own and has to depend upon the other
three for a peaceful and safe co-existence.

candram manaso jtacako srye ajyata |

mukhdindracgnica prdvyurajyata || (I.14)

Previous verse spoke of creation of human beings. This verse explains further.
His mind became the moon, from His eyes came out the sun, His mouth (mukha means face; it also means mouth)
produced Indra and Agni and His breath produced air.

nbhy sidantarika ro dyau samavartata |

padbhy bhmirdia rotrt tath lok akalpayan || (I.15)

From His navel came forth, k (sky); from His feet earth came out; from His ears cardinal directions; His several limbs
created various worlds.

vedhameta purua mahntam dityavara tamasastu pre |

sarvi rpi vicitya dhra nmni ktv'bhivadan yadste || (I.16)

(This rik and the next one are not in Rig Veda. By addition of these two verses, Puruaskta has eighteen verses in
Taittirya rayaka, as against sixteen verses in Rig Veda. The first line of this verse is in vetvatara Upaniad III.8)
I know this Purua, who is intelligent (dhra means intelligent, wise, skilful, clever, steady, constant, firm, resolute, brave,
energetic, courageous, self-possessed, composed, calm, etc.) who is effulgent like the sun, who has created all shapes and
forms, who sustains the universe, who transcends all attributes and is beyond darkness.
Ka explains the Nature of Purua in Bhagavad Gt (X. 19 22,) Arjuna, I will tell you only the most important of My
divine glories, as it is limitless. I am the universal Self seated in the hearts of all beings. I alone am the beginning, middle
and end of all beings. I am Viu among the twelve sons of Aditi, I am the sun amongst luminaries, I am Marichi among
the Maruts and I am the moon among the asterism. I am Sma Veda amongst Vedas, I am Indra amongst gods, I am the
mind amongst organs of perception, I am the consciousness amongst the living beings
Chndogya Upaniad (I.vi.6) answers this question that lingers in our minds. It says, There is a deity in within the orbit of
the sun, who is seen by the yog-s. His whole body glitters like gold. He has a bright golden beard and golden hair.
There are verses in Vedas comparing sun to Brahman. Ka Yajur Veda Taittirya Sahit (III.iv.11.6-8) adores sun and
these verses form part of Navagraha Skta. These verses go like this:

satyena rajas vartamna niveayannamta martya ca |

hirayayena savit rathena devo yti bhuvan vipayan ||

This verse can be interpreted as follows. All Vedic verses have dual conveyances gross and subtle. Gross is connected to
rituals and subtle is connected to realization of the Self.

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He shines with the illumination of the Self within as well as illumination visible to our biological eyes. He pervades both
earth plane and higher plane where gods and goddesses live. He moves around all these worlds in his gold chariot.
g Veda (I.50.8) also says, O! Self radiant, through your divine spectrum of seven harnessed to your chariot, you guide
all men. Seven mentioned in this verse not only means VIBGYOR (seven colours associated with seven psychic chakras),
but also seven upper worlds referred in Brahma Gyatrmantra (saptavyhti sahita gyatr mantra).

om bh om bhuva om suva om maha om jana om tapa om satya om tatsaviturvareya bhargo devasya dhmahi
|| dhiyo yo na pracodayt || om po jyoti raso'mta brahma bhrbhuvasvarom ||

Therefore, Purua is compared to the sun, but sun only forms miniscule of Purua. Kaha Upaniad (II.ii.15) explains this
further. In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does lightning, let alone this
fire. When Brahman shines, everything follows. By Its light, all these are lighted. Sun is drawn only as a comparison for
the mundane human minds to understand and in no way, sun can be considered as Brahman or Purua. But sun is
worshiped as God in ditya Hdaya.

dht purastdyamudjahra akra pravidvn pradiacatasra |

tameva vidvnamta iha bhavati nnya yanth ayanya vidyate || (I.17)

First Prajpati revealed Purua to the world. Then Indra realized Him in the four directions. The one who realizes Purua
will be liberated in this birth itself and there is no other way about it.
Viu Sahasranma 69 is Prajpati and is explained thus: Prajpati means the Lord of all beings. Prajpati is the creative
aspect of the Brahman. Vedas use Prajpati in a number of verses. To cite examples, Yajur Veda (II.i.2.1) says, prajpati
praj asjata j asmth s....... ...... Yajur Veda says that Prajpati created successors.
They, being created from him..... Vedas use this word to mean the creative aspect of the Brahman. In another place
(V.vii.10.1), the Veda says, that Prajpati created fire. In yet another place (III.v.9.1), the Veda says, all gods are
Prajpati. Therefore Prajpati refers to all the creative energies of the Brahman. Brahman does not create merely through
His Free Will. He created the universe through different evolutionary processes that are now being studied as science and
are being endlessly researched. The creation happens from subtle to gross and annihilation happens from gross to subtle.
Indra is the chief of gods and goddesses. Vedas talk more about Indra and Agni than any other gods. Mahendra means
that Viu is far superior to Indra. Brahm, Viu and iva are superior to Indra. For a spiritually advanced person,
names of gods do not matter to him. It is only the energy of the Brahman, which pervades the universe in the form of
different gods and goddesses. For example, rain is not possible without Brahman. But water is worshipped as a god by
name Varua. Indra is the chief of gods like Varua, Agni, etc.
Verses 16 and 17 reveal Purua or Brahman to the world. As per Advaita philosophy, all that exists in this universe is
nothing but Brahman. But we see them as different from Brahman because of congenital my. Bhagavad Gita (VII.25)
says, Veiled by My yogamy I am not manifest to all. Hence these ignorant men fail to recognise Me, the unborn and
imperishable Supreme. Yogamy is the divine potency by which the Brahman conceals Himself. The verse says that we
have to go past this my to realize Brahman. Why we are not able to realize Him? Brahman is full of inexplicable and
inexhaustible energy. Significant part of His energy is known as His illusionary aspect, which is referred as my. What is
not seen is His reality and what is seen through His illusionary aspect is the worldly existence. His power of my is His
very own undifferentiated power. For easier understanding, Brahman is divided into two aspects - nirgua Brahman and
sagua Brahman. Nirgua Brahman is also known as kraa Brahman or Brahman without attributes. Sagua Brahman is
also known as krya Brahman or Brahman with attributes. Sagua Brahman is the active part of nirgua Brahman, who is
beyond human comprehension. My is the mysterious power of sagua Brahman. My is full of ignorance and it
conceals and projects the Reality, known as the Brahman. My is not something that is considered as evil. It is inherent
in creation. Macro cosmic reflection of the Brahman is my. It is Brahmans own power and can be removed only by
spiritual knowledge and practice. This is confirmed by Ka in Bhagavad Gt (VII.14), where He says mama my
duratyay which means It is difficult to transcend my my. By saying my my Ka confirms that my is Brahmans
own power.

yajena yajamayajanta devstni dharmi prathamnysan |

te ha nka mahimna sajantayatra prve sdhy santi dev || (I.18)

Sdhya means first gods or celestial beings and said to reside in the space between the earth and the sun. The mental
sacrifice done by sdhya-s, sages and saints brought about rules and regulations for sustenance of the universe. Those
with Supreme knowledge contemplate Purua, realize Him and live in the place where sdhya-s live.
Thus, part I of Puruaskta explains how Brahman can be attained after giving a brief about the origin of the universe.
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adbhyasabhta pthivyai rascca vivakarmaassamavartatdhi |

tasya dvavidadhadrpameti tatpuruasya vivamjna magre || (2.1)

Vir originated from water and essence of the earth. God presiding over the universe known as Vir-Purua originated
from Vivakarman, the Universal Creator. Vir-Puruas visible form (this visible universe) came out of Vivakarman.
Thus creation started. Creation is further elucidated in this rik. In Vedas Vivakarman is known as divine architect.
Vivakarman is the Purua, which we are discussing. Tattvabodha explains the gross body as packta-
pacamahbhtai which means the modifications of the five great elements ether (ka), air, fire, water and earth. This
modification is called packaraa. The principle of packaraa is that the world comes into existence due to the
transformation of five great elements. This happens only apparently in terms of advaita philosophy, as all that exists is
nothing but the Brahman Himself. Packaraa, a miniature treatise of akarcrya, says that vir is the sum total of
five elements and their effects. Vir is the consciousness, which identifies with the gross body in the active state, in the
case of an individual. Vir at the macrocosmic level is fully developed universe that is realised from experiment rather
than theory. Shape of a gross body is decided by karmic and subconscious imprints embedded in a soul. Brahman has four
distinctive states. They are avyak, Ivar, hirayagarbha also known as strtma and vir. The first state is avyak, the
unmanifest stage. This is also known as turya stage, beyond the three normal stages of consciousness. The next state is
Ivar. This state is the cause of the universe and is associated with my. The third state is hirayagarbha, which binds
the universe together like a thread. The final state is vir, transfiguration of the divine happens that is visible to our eyes.
The vir is also known as vaivnar, meaning relating or belonging to all men, omnipresent, known or worshipped,
everywhere, universal, general, common, etc.

vedhameta purua mahntam dityavara tamasa parastt |

tameva vidvnamta ieha bhavati nnya panth vidyeta'yanya || (II.2)

I (the author of this hymn, Nryaa Rii) realize this Purua, who is great (beyond description) and shines like the sun
deflecting darkness. The one who realizes Purua like this attains liberation in this birth itself (jvanmukta). There is no
other way to attain liberation (except realizing Him).
Tattvabodha asks jvanmukta ka or who is jvanmukta? It answers this question by saying na purua (I am not a man),
asaga (unattached), saccidnanda-svarpa (in the nature of existence-consciousness and bliss), prakarpa
(illuminating), sarvntarym (the inner spirit of all that exist in the universe), cidkarpa (formless form) aparoka
jna (the one who experiences and observes the true nature of I. These are the attributes of Jvanmukta. A jvanmukta
is the one who attains liberation during the existence of his body, but not bound by his bodily form. He always remains
unattached to the materialistic world. Brahman has been explained as Saccidnanda, and a jvanmukta knows that he is
not different from the Brahman. Brahman alone is Self-illuminating and a jvanmukta truly affirms that he is the Brahman
and he realises the illumination of the Self within. He also knows that the Self within his body is omnipresent in nature
and is present in all the beings of the universe, as a result of which, he is able to see the Brahman everywhere and the
universal brotherhood automatically dawns on him. There is no difference between sthitapraja and jvanmukta, though it
could be argued that jvanmukta is the highest.
(Tattvabodha declares a secret. It says that those who praise and worship such a jnin acquire the good karmas done by
that jnin. Brahman decided that all the good karmas of that yogi should not go waste. Since the Lord is companionate,
He decided that those who serve and adore such a jnin will get the good portion of the gmi karmas of the jnin. On
the contrary, if someone disrespects him, hates him or hurts him, he acquires bad portion of the gmi karmas of the
jnin, if any. This can practically be experienced in the presence of a true jvanmukta by the feel of positive vibrations
emanating from the jnin.)
There is no other way to attain liberation except to know the Brahman or Purua within. Any types of rituals or fasting or
visit to holy waters and temples will not give relief from transmigration. It is only the mind that matters for
liberation. Vivekacamai explains this further.


prajpaticarati garbhe anta | ajyamno bahudh vijyate |
tasyadhr parijnanti yonim | marcn padamicchanti vedhasa || (2.3)
Prajpati pervades the universe. Without being born, he appears in various shapes and forms. Wise men seek to know His
real nature. Those who know His true nature seek to attain the status of Marci and others like him.
Prajpati is presiding over procreation and protector of life. Some scriptures say that Prajpati and Brahm are the same,
whereas some others say that they are different and that Prajpati is lower in status than Brahm. Brahm first created
Marci, Atri, Agiras, Pulastya, Pulaka, Kratu, Vasiha, Daka, Bhigu and Nrada known as Daka Prajpati-s.
This verse says two things. Prajpati, also known as Brahm presides over procreation of the universe and its beings. The
one who thus knows this truth becomes immortal like other Prajpati-s viz. Marci, etc. Marci also means rays of light of

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sun and moon. By knowing the truth of creation, one attains immortality.
Though this verse refers to Prajpati, it subtly conveys only Purua, as Prajpati originated from Purua only. What is
conveyed here is that one who understands that it is only Purua who manifests as the universe attains immortality like
Marci and others. That is why, we say that Brahman is omnipresent

yodevebhya tapati | yo devna purohita |
prvo yo devebhyo jta | namo rucya brhmaye || (II.4)
Salutations to the One who is always effulgent and makes gods shine, acts as a teacher to gods, originated much before
gods in the form of hirayagarbha and who alone being self-effulgent.
It is said that Purua alone prevails in all gods and goddesses and make them shine. Without Him, nothing can shine,
which was discussed in part I. He also acts as a priest or teacher to gods in the form of Bhaspati. He is considered as Guru
to gods and in astronomy, he is known as Jupiter.
Vednta Paribhs a 17th century Scripture explains hirayagarbha. It says Hirayagarbha is the first soul to be born and
is different from Brahm, Viu and iva. The subtle body consisting of the five vital forces, the mind, the intellect and
the ten organs is produced from the five basic elements. This paves the way for the soul to experience the result of actions
or in other words it causes karma-s. The subtle body is of two kinds, superior and inferior. The superior one is the subtle
body of hirayagarbha and the inferior is the subtle body of living beings. The subtle body of hirayagarbha is called as
mahat or the cosmic intellect and the subtle body of living beings is called ego. Mahnryaa Upaniad (I.i.1) says
mahato mahyn ( ) which means greater than the greatest.
Salutations are being offered to Purua in this verse after talking about His Grandeur.

ruca brhma janayanta | dev agre tadabruvan |

yastvaiva brhmao vidyt | tasya dev asan vae || (II.5)

At the time of creation, gods revealed the knowledge and essence of Brahman like this The one who seeks Brahman thus,
becomes one amongst us.
Gods and goddesses all come under Him and function under His instructions. Kaha Upaniad (II.iii.2) says The
Brahman is like a thunderbolt (vajra) about to strike. Brahman strikes those who are delinquent in performing the
prescribed duties. The sun shines fearing the Brahman, the air blows fearing Brahman. Kaha Upaniad (II.iii.3) explains
this; From fear of Brahman, fire gives heat. Out of terror, the sun shines. Afraid of it, Indra, vyu and Yama rush to
perform their respective duties.
Gods enjoy the comforts of their domiciles and indulge in all sorts of activities. They reached their present position after
doing tapas. They get struck at this point and are not able to merge with Brahman, as they are attached to pleasures of
their heavenly places. But a spiritual seeker first becomes a jni. Ka says in Bhagavad Gta (VII.17) Chief among them
is jni, ever constant and with one pointed in devotion. I am exceedingly dear to him and he is exceedingly dear to me.
Ka did not stop with this. He proceeds to say A man so illuminated is hard to find and such a stage is reached after
many incarnations (VII.19).
Kena Upaniad (II.3) says, He (referring to a jni) who says he does not know Him, actually knows Him and the one
who says (a-jni affected by ego) he knows Him, actually does not know Him. There are two possible explanations for
this. A true jni will never say that He has realized Him and he will continue to remain as one amongst many. On the
other hand, the one who says that He has realized Brahman, in fact would not have realized Him at all. The one who has
realized Him will never have ego.
This verse says that jni realizes Brahman and goes past gods. A jnis sole aim is to attain liberation and not to enjoy
the pleasures of the higher worlds. Only a jni becomes jvanmakuta and later on videhamukta and becomes one with
Brahman after his death. Gods are inferior to a great jni.

hrcate lakmca patnyau | ahortre prv |

naktri rpam | avinau vyttam |
ia mania | amu mania | sarva mania || (II.6)

This is the last verse of Puruasuktam. Hr and Lakm are your consorts. Day and night are your sides. Constellation of
stars is Your form. Avini Devas are your mouth. Please bless us with whatever knowledge we seek. Give us pleasures of
this world; and everything in this world and everywhere.
All of us know Lakm, Goddess of wealth. By seeking Him, wealth is given by default. Wealth of jni-s will be limited and
would suffice only for his comfortable living. He will never be a rich man, as too much of money will trigger ego. Hr is the
goddess of modesty and timidity and shame. She protects us from doing wrongful things. It is said that dharma is

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symbolically represented here by Hr and Lakm of course is artha, meaning wealth. Thus, who seek Him will be
protected from committing sins and will be endowed with moderate means for his day to day living.
Avin-s-s are two in number and they are known as physicians for gods and goddesses. They are said to be the two sons of
the Sun. They bring treasures to men and avert misfortune and sickness to jni-s. They are also called physicians of the
heaven. They may also mean the next two of pururtha-s. Pururtha is the fourfold values of human life. They are
dharma (righteousness or virtues), artha (wish or purpose), kma (desires and pleasures) and moka (the liberation). It is
clear that the ancient scriptures do not prohibit these great human values. What they say is not to get attached to them.
Puruasuktam ends with a prayer. The first prayer is for knowledge to realize Him. He can be realized only through
Supreme knowledge declared through Upaniad-s. The second prayer is for material wealth, comfort and pleasure. This
conveys that those who seek liberation can also live material life. Finally, the prayer is for everything. Those who realize
Brahman need not worry about anything, says Taittirya Upaniad (I.v.3). It says, If you know Brahman, all the deities
will bring you their gifts.
With this, Puruasuktam is concluded.

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