Purusha Suktham
Purusha Suktham
Purusha Suktham
The booklet, in a clear exposition, gives all-important information about the “puruSHa sUktam
(PS)”. It is presented in an analytical manner, in a style that is simple, straight and easily
understandable to the modern reader. The translation and explanatory notes are both
commendable.
PS is exemplified as, “vEdESHu pauruSHam sUktam” [(the most important hymn) in the vEdas
is hymn to the puruSHa]. It is found in all the vEdas (The exposition of the present author
follows the kR~SHNa yaJurvEda). The worship of Lord (bhagavad Aradhana) with 16 offerings
(upachAras) can be performed with the PS mantras also. It may be expounded that the Lord is
not for philosophical speculation only but is also for personal relation, illumination and
liberation: “vEdAhamEtam puruSHam mahAntam…..” (I have realized the supreme pu-ru-
SHa,…), “tamEvam vidvAnamR~ta iha bhavati….”(Knowing him thus, one will be liberated in
this very life..).
The commentary of Koti Sreekrishna is simple and clear, free from Semantic jugglery.
nArAyaNa smaraNas
July 2005
2
saJJana vidhEya
Preface
The creation as revealed in the Bible is one of the hotly debated topics in the US. Some groups
are in favor of including the Biblical Creation in the Science curriculum. Occasionally,
instructors have taken the risk of teaching the Biblical Creation in their Science classes and
have faced all sorts of disciplinary action from the management. More recently, many are
advocating that “intelligent design” be taught in US schools, side by side with “Darwin’s theory
of evolution.” It is noteworthy that the Hindus, have never treated 'Creation' with the same
fervor, although the topic does intrigue us at times, especially when so much noise is made in
the media about “Intelligent design (read Biblical creation).”
The Sanskrit word for creation is "sR~SHTi," which means, "pouring forth." The Hindu
scriptures contain many creation texts with "oneness" as the common underlying theme. The
variety of creation texts caters to human minds at different stages of spiritual development. The
multiplicity of creation texts is also well in accordance with the plurality and plasticity of the
Hinduism. One other very important function the multiple texts serve is that they are informing
us to pay attention to the underlying message. If we had just one version, we tend to take it
word for word, which would frustrate us and worse yet we will miss the real message.
Summary of select creation texts from the foremost Hindu scriptures (vEdas)
and the later (post-vEdic) scriptures:
In the beginning the Golden Embryo arose. When the high waters came pregnant with the
embryo that is everything, bringing forth fire. He arose from that as the one life's breath of the
gods. Once He was born, He was the lord of creation. Who is the God to whom we should pay
oblations to?
This hymn also describes some of the attributes of God as follows: He who gives life and
strength, His command all gods obey, He is lord of both immortality, and death, He is one king
of the world by His greatness and power, the quarters of the sky are His two arms, He made
this awesome sky and earth firm, He propped up the dome of the sky, He created the water and
Sun, His laws are true, and He fathered the earth and the sky.
In this Hymn, the world arises from dismembering the Purusha, the primeval person
through a vEdic yagn^ya (a sacred fire ceremony). The creation process here uses the a
yagn^ya metaphor. This is one of the magnificent and famous of the vEdic Hymns. It is
recited partly or wholly during worship as well as in various rites from cradle to grave
and beyond. This hymn appears in all the four vEdas. A detailed study of this hymn as
found in kR~SHNa yaJurvEda is the subject matter of this book.
In the beginning, this universe was nothing but the Self in the form of a man. It looked around
and saw that there was nothing but itself, and it said "I." Then he was afraid, but he considered
"since there is no one here but myself, what is there to fear?" Then the fear departed.
However, he lacked delight and desired a second. He was exactly as large as a man and woman
embracing. This Self then divided itself in two parts and with that, there was a man and a
woman. Thus, the sage yagn^yavalkya declares, this body is like half of a split pea. And that is
why, indeed, a woman fills this place.
The male embraced the female, and from that the human race arose. She, however reflected:
"How can he unite with me, I was produced from himself? Well then, let me hide!" She became
a cow, he a bull and united with her; and from that cattle arose. She became a mare, he a stallion
5
from that horse arose; she became a goat, he a buck; she a sheep, he a ram and united with her
and from that goat and sheep arose. Thus he poured forth all pairing things, down to the ants.
Then he realized, "I, actually, am creator; for I have poured forth all this." Anyone
understanding this becomes, truly, himself a creator in this creation.
Elsewhere in the upanishads and other contemporary philosophical texts, the vEdic puruSHa is
construed as brahman, nArayaNa, supreme Self, primeval sound Om, That, It, One, and so on.
We see here the mantrAs like "everything is brahman," "In the beginning it was all Om," "I am
brahma," “One nArayaNa, with none like Him,” “you are That and so on. The inner meanings of
creation, evolution, and dissolution also appear.
One of the profound statements in the kEna upanishad is foretelling our “limitation” in
understanding the “limitless,” thus often we are satisfied with imitation!
vign^yAtam aviJAnatAm | “He who thinks he knows does not know
avign^yAtam viJAnatAm | “He who thinks he does not know, knows!”
This is something we should keep in our mind, especially in debating issues like
which came first, seed or the tree?
Here we see an extension of the one became everything theme of the vEdas and the upanishads.
The terms hiraNyagarbha, puruSHa, praJApati, vishvakarma to represent the Supreme are
retained as well as replaced by "brahma” (distinct from the upanishadic brahman) of the
upanishads)," "vishNu," "shiva," "dEvi" or “shakti.” The purANas discuss creation, evolution
and dissolution as a cyclic process in great details. They also introduce the terms "brahmANDa"
(brahma's egg) for the universe and "yuga" to describe the time scale of the events. The
beginning is set at trillions of years in the great past, eventually concluding that it is “without
beginning (actually expansion, evolution and transformation).” At places the Puranic creation
reads like the scientific theory of evolution of life forms. My summary of these creation texts
here is an oversimplification and perhaps we should study them in their own right.
So what does this mean to us? How does the Hindu view of creation differ from the Biblical
creation? Why should we bother?
The common theme of the Hindu view of creation is "one became everything." It is not so much
that God created everything, but it is more as God is everything. This universe is a part of the
Divine. There is no clear separation between the Creator and the Creations. We do entertain
"dualism" (separation- the Creator and creations are separate) and everything in-between
dualism and non-dualism, but that is not the distinguishing feature of Hinduism. Even the
strongest of dualists consider it more as a "transient dualism." Like wise, the avid proponents of
"advaita" or "non-dualism" (oneness- no separation between the Creator and the Creations)
6
behave like dualists, perhaps more as a means to end in “It Self”. Hinduism also clearly states
that this universe has been around for trillions of years and will go on for many more.
In the Biblical creation, there is a clear separation between the Creator and man and man and
nature. The Bible does not specify when exactly the creation happened. The five thousand and
odd years that some Christians assign for the age of our earth is a calculated figure from the
Biblical genealogy up to the point of Jesus Christ [interestingly, this figure is close to the age of
the present “kali yuga” which is believed to have started in 3102 BCE (5108 years ago) as per
the Hindu tradition].
I think the way in which a religion deals with the subject of creation greatly affects the psyche
(principle of life) of the followers of that faith. Respect for life forms, nature worship, blending
with nature, respect and tolerance for views and faith of others, a gentle and universal out look
of the world, a sense of the vastness of time and the universe, spiritualism, systematic
indifference (reasoned disregard) towards transient things, inner strength, peaceful retreat from
restlessness, a great vocabulary on the inner life - all these come naturally to any true Hindu.
dAsa dAsOham
sva-ra Notation
sa-ha-srA-xah sa-ha-srA-xah
|
-mim
bhU- mim bhU
||
-O
pA-dO-sya pA-dO -sya
9
pu-ru-SHa sU-ktam
Also known as “nArAyaNOpasthAna mantrAh”
taittireeya araNyaka
prashnah (3)
anuvAkah (32 - 41)
[R~SHi (Seer): nArAyaNa,
cHandas (Poetic Meter):
anuSHTHup (mantras 1-15, 22 and 23)
triSHTup (mantras 16-21)
dEvata (Deity): puruSHa]
10
-vR~
Om ta-ch-cHam yO-rA -Nee-ma-hE |
-ya
gA-tum ya-gn^yA |
-pa
gA-tum ya-gn^ya -ta-yE |
Ji
Ur-dh-vam -gA-tu bhE-SHa-Jam |
nO -E -tu
Shan as-tu dvi-pa-dE | shan cha -SHpa-dE |
-ti-hi
Om shAn-tih shAn-tih shAn ||
Om
-ra -ru
sa-has -shee-r~-SHA pu -SHa-ha |
-ra
sa-has-rA-xahs-sa-has pAt~ |
-mim -tO
sa bhU vish-va vR~-tvA |
-ya
at -tiSH-Thad-da-shAn-gu-lam ||1||
sa-has-ra (thousand)
shee-r-SHAh (heads)
pu-ru-SHa-ha (puruSHa)|
sa-has-ra (thousand)
a-xah (eyes)
sa-has-ra (thousand)
pAt [pronounced as pAt~] (feet)|
sah (he)
bhU-mim (Earth)
vish-va-tah (entirety)
vR~ -tvA (pervades) |
at-ya-tiSH-That (extends)
da-shAn-gu-lam (ten inches) ||1||
[Note: puruSHa is the all encompassing spirit or the life principle. And since everything
emanates from puruSHa (as we shall see), all heads are his heads, all eyes are his eyes,
all feet are his feet]
(Mantra 1)
12
OMNIPRESENCE (vishvamayam)
ru -m~
pu- -SHa E-vE-da-gm~ sar-vam |
-m~
yad-bhU-taN^ yach-cha bha-vyam |
-R~ -shA
u-tAm -ta -tvas-y E -na-ha |
-nE -ha
ya-dan -nA-ti-rO -ti ||2||
pu-ru-SHa (puruSHa)
E-va (this)
i-dam (is)
sar-vam (all) |
yat (that)
bhU-tam [pronounced as bhU-taN^] (which was)
yat (that)
cha (and)
bha-vyam (to be) |
u-tah (moreover)
am-R~ -ta-tvas-ya (of immortality; of eternity)
ee-shA-na-ha (master or owner) |
yat (that)
an-nE-na (through food)
a-ti-rO-ha-ti (shows itself; appears; flourishes) ||2||
[Note: Creation feeds on itself. It requires food to grow, to flourish. What is food but other life?
Life feeds on life, be it plant, or animal life. This is why we say the world grows on food; the
world is full of food (a-n-na-ma-yam Ja-ga-t)]
(Mantra 2)
13
-vA
E-tA -nas-ya ma-hi-mA |
-g~ -ru
a -tO JyA-yA -shcha pU -SHa-ha |
-O -vA -ni
pA-dO -sya vish bhU -tA |
-da -tan
tri-pA -syA-mR~ di-vi ||3||
All there is, is but His glory. He is more than all of this. All of creation is just a
quarter of Him, while three quarters of Him are eternally in heaven.
(Mantra 3)
14
-ru
tri-pA -dUr-dhva u-dait-pu -SHa-ha |
-O -bha -na
pA-dO -syE-hA -vAt -pu -ha |
vya
ta-tO vi-shvaN^ -krA-ma-t~ |
Three parts of him remain above. One part of him has manifested here.
He pervades the whole world including the living and the non-living.
(Mantra 4)
15
-Ad -Da
ta-smA -vi -rA -JA-ya-ta |
-ru
vi-rA-JO a-dhi pU -SHa-ha |
-ya
sa JA-tO at -rich-ya-ta |
-thO
pash-chAd-bhU-mi-ma pu-ra-ha ||5||
Variations came forth from puruSHa. Thus, from within He assumed multiple
forms. He grew immensely fathoming the entire cosmos (brahmANDa).
[Note: From pu-ru-SHa came forth the universe. His creative aspect, namely bra-h-ma,
came forth, and grew to include everything within himself. This is why the universe is
called brah-mANDa (the egg or sphere of brah-ma). brahmANDa is also an adjective
indicating great dimension]
(Mantra 5)
16
PART II: The Sacrifice of the puruSHa
-ru -A
yat-pu -SHE-Na ha-vi-SHA |
-tan
dE-vA ya-gn^ya-ma -va-ta |
a -m~
va-san-tO -syA-see-dA-Jyam |
yat (That)
pu-ru-SHE-Na (with puruSHa)
ha-vi-SHAh (as havis; oblation)|
dE-vAh (celestials)
ya-gn^yam (yagn^ya)
a-tan-va-ta (performed)|
va-san-tah (Spring)
a-sya (its)
A-seet (became)
A- Jyam (ghee)|
gree-SH-ma (Summer)
i-dh-mah (fuel sticks, fire wood)
sha -radah (Autumn)
ha-vi-hi (burnt offering, oblation) ||6||
(Mantra 6)
17
YAGNYA METAPHOR (yagn^ya rUpakam)
-yA -ya
sa-ptAs -san pa-ri -dha -ha |
-dhah
tri-ssa-pta sa-mi kR~-tA-ha |
tan
dE-vA yad-ya-gn^yan -vA-nA-ha |
-badh -ru
a -nan p u -SHam pa-shum ||7||
sa-ptah (seven)
a-sya (its)
a-san (became)
pa-ri-dha-ya-ha (boundary, borders)|
trih (thrice)
sa-ptah (seven)
sa-mi-dhah (fuel sticks)
kR~ -tA-ha (made) |
dE-vAh (celestials)
yat + ya-gn^yam [pronounced as ya-gn^yan] (for the yagn^ya)
tan-vA-nA-ha (as performers)|
a-badh-nan (bound)
pu-ru-SHam (puruSHa)
pa-shum [(sacrificial) animal, offering] ||7||
[Note: The 7 sided boundary includes the 5 elements (pancha bhUta), day and night. The 5
ements are: bhUmi (earth), Apa (water), agni (fire), vAyu (wind), and AkAsha (space). The 21
fuel sticks represent 5 sense organs [(gnAnEndriya): Eye, nose, mouth, ear and skin], 5 organs
of work [(karmEndriya): Speech, grasping, walking, reproductive, and excretory functions], 5
vital breaths [(pancha prANa): prANa, apAna, vyAna, udAna, and samAna], 4 sub-stratums
[(antahkaraNa): manah (mind), buddhih (intellect), chitta (conscience), ahamkAra (ego)], 2
motivations: dharma (right/good) and adharma (wrong/bad). Interestingly, these are the 7 outer
& 21 inner limits within which we lead our own life yagn^ya].
(Mantra 7)
18
-n~
taN^ ya-gn^yam ba-r~-hi-SHi prau-xan |
-ru -ma
pu -SHam JA-ta -gra-ta-ha |
-na -ya
tE dE-vA a -Jan-ta |
-SHa
sA-dh-yA R~ -yash-cha-yE ||8||
The primordial puruSHa was sanctified by sAdhyAs, dEvAs (celestials) and other
sages by placing him on holy (kusha or darbha) grass
and Sprinkling water over him.
[Note: Here the puruSHa himself is bound as the offering for yagn^ya. The offering typically is
presented on a bed of sacred straw (kusha or dharbha grass) and sprinkled with holy water. The
words barhis and prakR~ti (nature) are synonyms. Nature is the altar and puruSHa the offering,
together represent the interplay of Mother Earth (prakR~ti) and Father God (puru-SHa).
sAdhyAs are a brand of liberated Sages who are not bound by time].
(Mantra 8)
19
-shcha -n~
pa-shU-g~-stA-g~ -krE vA-ya-vyA |
[Note: sarvahut is the yagn^ya in which puruSHa, the soul of all, is offered]
(Mantra 9)
20
-mA
R~-chas-sA -ni Ja-gn^i-rE |
-g~m -A
cHan-dA -si Ja-gn^i -rE ta-s-mA -t~ |
-mA
ya-Jus-tas -da-JA-ya-ta ||10||
[Note: Of the vEdAs, the R~g concerns itself with recited hymns, in praise of nature and its
deities, such as agni, indra, the AdityAs, the maruts, and so on. The sAma chants are those of
song, the basis of music; yaJur, the vEda of the adhvaryu priests, is that of the methods, and
formulas for the rite. Along with these come forth cHa-n-das, the meter or rhythm of hymning.
The poetic meters include: gAyatree, triSHTup, bR~hatee, pankti, uSHNuk, anushtup, and
Jagatee. The mantras 1-15, and 22-23 of the puruSHa sUktam are in the anushtup meter,
whereas the mantras 16-21 are in the triSHTup].
(Mantra 10)
21
-vA
tas-mA-da-sh a-JA-yan-ta |
chO -da
yE kE -bha-yA -ta-ha |
-vO -A
gA ha Ja-gn^i-rE tas-mA -t~ |
-A a -ya-ha
ta-smA -J-JA-tA -JA -va ||11||
(Mantra 11)
22
-ru vya
yat-pu -SHam -da-dhu-hu |
vya
ka-ti -dhA -kal-pa-yann~ |
-mas
mu-khan^ ki -ya kau bA-hU |
-dA
kA-vU-rU pA -vu-chyE-tE ||12||
yat (that)
pu-ru-SHam (PuruSHa)
vya-da-dhu-hu (when they divided)|
ka-ti-dhA (how many ways)
vya-kal-pa-yan (did they imagine) |
mu-kham [pronounced as mu-khan^](Mouth)
kim (what)
as-ya (His)
kau (what are?)
bA-hU (arms)|
kAh (what)
vU-rU (thighs)
pA-dAh (feet)
u-chyE-tE (call them now) ||12||
How many ways did they envision to dismember (divide) the puruSHa?
What came of his mouth? What did the arms become?
What became of His thighs and feet?
(Mantra 12)
23
FOUR FOLD CLASSIFICATION OF HUMAN BEINGS (chAtur varNyam)
-O -kha
brAh-ma-NO -sya mu -mA-seet~ |
rA -nyah
bA-hU -Ja kR~-ta-ha |
-das -ya
U-rU ta -ya yad-vaish -ha |
a
pad-bhyA-g~m shU-drO -JA-ya-ta ||13||
-na
chan-dra-mA ma -sO JA- ta-ha |
-yO
cha-xOs-sUr a-JA-ya-ta |
-rash -cha
mu-khA-dind -chA-gnish |
-ra
prA-NAd-vA-yu -JA-ya-ta ||14||
The moon proceeded from his mind, and from the eyes the Sun arose.
in-d-ra and fire came forth from the mouth. The breeze emanated
from the vital breath.
(Mantra 14)
25
-yA -ri
nAbh A-see-dan-ta -xam~ |
-ma
sheer -SHNO dyaus-sa -var-ta-ta |
-A
pad -bhy A m bhU -di
-mir -sha -sh-shrO -tr A -t~|
-thA a
ta lO-kA-g~m -kal-pa-yann~ ||15||
From (the puruSHa’s) navel the space emerged, from his head the heavens arose,
the Earth was fashioned from the feet, and the cardinal directions
from the ears. Thus all the realms were established.
(Mantra 15)
26
Part IV: The Sage's Vision
-ru -m~
vE-dA-ha-mE -tam pu -SHam ma-hAn-tam |
-var -ma
A-di-tya -Nam ta -sa-stu pA-rE |
-mA -E
nA -ni kR~-tvA-bhi-va-dan~, ya-dA-stE ||16||
vaE-dAh (know)
a-ham (I)
E-tam (that)
pu-ru-SHam (puruSHa)
ma-hAn-tam (supreme) |
A-di-tya-var-Nam (brilliant as Sun)
ta-ma-sah (darkness)
a-stu (who is)
pA-rE (beyond) |
sa-r-vA-Ni (all)
rU-pA-Ni (forms)
vi-chit-ya (having designed)
dhee-ra-ha (glorious) |
nA-mA-ni (names)
kR~tvA (having made)
a-bhi-va-dan (maintains)
yat (that)
A-stE (who is) ||16||
(Mantra 16)
27
-mu -ra
dhA-tA pu-ras-tAd-ya -dA-Ja-hA |
-ta
shak-rah pra-vi-dvAn pra-di-shash-cha -sra-ha |
-ta bha
ta-mE-vam vi-dvA-na-mR~ i-ha -va-ti |
ya
nAn-yah pan-thA a- -nA-ya vi-dya-tE ||17||
(Mantra 17)
28
ROOT (BASI©S) of DHARMA (dharmasya mUlam)
-na -ma
ya-gn^yE ya-gn^ya -ya-Jan-ta dE-vA-ha |
-mA -yA
tA-ni dhar -Ni pra-tha- mAn -sann~ |
-kam -nas
tE ha nA ma-hi-mA -sa-chan-tE |
-vE -ti
ya-tra pUr sA-dhyAs-san dE-vA-ha ||18||
(Mantra 18)
29
Concluding Mantras (uttara nArAyaNam)
-bhU -A
ad-bhyas-sam -tah pR~-thi-vyai ra-sA -chcha |
-ru -JA -E
tat-pu -SHas-ya vish-va -mA -na -ma-grE ||19||
(Mantra 19)
30
-ru -m~
vE-dA-ha-mE -tam pu -SHam ma-hAn-tam |
-ta bha
ta-mE-vam vi-dvA-na-mR~ i-ha -va-ti |
-thA -ya
nAn-yah pan vid-ya-tE -nA-ya ||20||
vE-dAh (know)
a-ham (I)
E-tam (that)
pu-ru-SHam (puruSHa)
ma–hAn-tam (supreme) |
A-dit-ya-var-Nam (brilliant as Sun)
ta-ma-sah (darkness)
pa-ra-stAt (transcends) |
tam (him)
E-vam (thus)
vi-dvA-n (who knows)
a-mR~ta (immortal)
i-ha (here)
bha-va-ti (becomes) |
na (no)
an-yah (other)
pan-thA (way)
vi-dya-tah (know of or exists)
a-ya-nA-ya (for liberation) ||20||
I have realized the supreme puruSHa, brilliant as the solar hue and beyond
the veil of darkness (tamas). Knowing him thus, one will gain immortality in this
very life. There is no other (better) way for liberation.
(Mantra 20)
31
-pa -bhE
pra-JA -tish-cha-ra-ti gar an-ta-ha |
-ya -JA
a-JA -mA-nO ba-hu-dhA vi -ya-tE |
-ri -m~
tas-ya dhee-rAH pa -JA-nan-ti yO-nim |
(Mantra 21)
32
-ta
yO dE-vEbh-ya A -pa-ti |
-Am -hi
yO dE-vA-nA pu-rO -ta-ha |
-yO
pUr-vO yO dE-vEbh JA-ta-ha |
-mO -h-ma
na ru-chA-ya brA -yE ||22||
yah (who)
dE-vEbhyah [among dE-vAs (celestials)]
A-ta-pa-ti (shines)|
yah (who)
dE-vA-nAm [of dE-vAs (celestials)]
pu-rO-hi-ta-ha (leader, well wisher)|
pUr-vah (before)
yah (who)
dE-vE- bhyah (god's)
JA-ta-ha (born)|
na-mah (salutations)
ru-chA-ya (brilliance, essence)
brAh-ma-yE (pa-ra brah-man) ||22||
(Mantra 22)
33
-cham -yan
ru brA-hman^ Ja-na -ta-ha |
-da
dE-vA a-grE ta -b-ru-vann~ |
-Ah
yas-t-vai-vam brA -ma-NO vi-dyAt~ |
-ya -E
tas dE -vA a-san -va-shE || 23||
ru-cham (essence)
brA-hmam (of knowledge of brahman)
Ja-na-yan-tah (emanates, sends forth) |
dE-vAh [dE-vAs (celestials)]
a-grE (in the beginning)
tat (this)
a-b-ru-vann (said)|
yah-tu (whoever indeed)
E-vam (thus)
brA-hma-Nah (inclination towards brahman)
vi-dyAt (knows) |
ta-sya (his)
dE-vAh[dE-vAs (celestials)]
a-san (will be)
va-shE (control) || 23||
dEvAs (celestials) that early on tasted the essence of brahman, said this:
“Whoever knows the brahman thus, will indeed have mastery over us.”
(Mantra 23)
34
-cha -u
hreesh -tE lax-meesh-cha pa-tnyau |
-xa
a-hO-rAt-rE pArsh-vE | na -trA-Ni rU-pam |
-m~ ma
a-shvi-nau vyAt-tam | i-SHTam -ni-SHA-Na |
ma -vam
a-mum -ni-SHA-Na | sar ma-ni-SHA-Na ||24||
-tihi
Om shAn-tih shAn-tih shAn ||
(Mantra 24)
35
-vR~
Om ta-ch-cHam yO-rA -Nee-ma-hE |
-ya
gA-tum ya-gn^yA |
-pa
gA-tum ya-gn^ya -ta-yE |
Ji
Ur-dh-vam -gA-tu bhE-SHa-Jam |
nO -E -tu
Shan as-tu dvi-pa-dE | shan cha -SHpa-dE |
-ti-hi
Om shAn-tih shAn-tih shAn ||
[Note: Creation feeds on itself. It requires food to grow, to flourish. What is food but other life?
Life feeds on life, be it plant, or animal life. This is why we say the world grows on food; the
world is full of food (a-nna-ma-yam Ja-gat)]
All there is, is but His glory. He is more than all of this. All of creation is just a
quarter of Him, while three quarters of Him are eternally in heaven (3).
Three parts of him remain above. One part of him has manifested here.
He pervades the whole world including the living and the non-living (4).
Variations came forth from puruSHa. Thus, from within He assumed multiple
forms. He grew immensely fathoming the entire cosmos (brahmANDa) (5).
[Note: The 7 sided boundary includes the 5 elements (pancha bhUta), day and night. The 5
ements are: bhUmi (earth), Apa (water), agni (fire), vAyu (wind), and AkAsha (space).
37
The 21 fuel sticks represent 5 sense organs [(gnAnEndriya): Eye, nose, mouth, ear and skin], 5
organs of work [(karmEndriya): Speech, grasping, walking, reproductive, and excretory
functions], 5 vital breaths [(pancha prANa): prANa, apAna, vyAna, udAna, and samAna], 4 sub-
stratums [(antahkaraNa): manah (mind), buddhih (intellect), chitta (conscience), ahamkAra
(ego)], 2 motivations: dharma (right, good) and adharma (wrong, bad). Interestingly, these are
the 7 outer & 21 inner limits within which we lead our own life yagn^ya].
The primordial puruSHa was sanctified by sAdhyAs, dEvAs (celestials) and other
sages by placing him on holy (kusha or darbha) grass and Sprinkling water over
him (8).
[Note: Here the puruSHa himself is bound as the offering for yagn^ya. The offering typically is
presented on a bed of sacred straw (kusha or dharbha grass) and sprinkled with holy water. The
words barhis and prakR~ti (nature) are synonyms. Nature is the altar and puruSHa the offering,
together represent the interplay of Mother Earth (prakR~ti) and Father God (puru-SHa).
sAdhyAs are a brand of liberated Sages who are not bound by time].
After everything was consumed (sarvAhut), butter, curds, birds, forest and
domestic animals emerged from that sacred fire ceremony (yagn^ya) (9).
[Note: sarvahut is the yagn^ya in which puruSHa, the soul of all, is offered]
After everything was consumed (sarvAhut), R~g, sAma, YaJur and the poetic
meters arose from that sacred rite (Yagn^ya) (10).
[Note: Of the vEdAs, the R~g concerns itself with recited hymns, in praise of nature and its
deities, such as agni, indra, the AdityAs, the maruts, and so on. The sAma chants are those of
song, the basis of music; yaJur, the vEda of the adhvaryu priests, is that of the methods, and
formulas for the rite. Along with these come forth cHa-n-das, the meter or rhythm of hymning.
The poetic meters include: gAyatree, triSHTup, bR~hatee, pankti, uSHNuk, anushtup, and
Jagatee. The mantras 1-15, and 22-23 of the puruSHa sUktam are in the anushtup meter,
whereas the mantras 16-21 are in the triSHTup].
And from that yagn^ya was born horses, cattle, elephant, goats, sheep, and other
animals with two rows of teeth (11).
How many ways did they envision to dismember (divide) the puruSHa? What
came of his mouth? What did the arms become? What became of His thighs
and feet? (12).
38
The brAhmins (intellectuals) came from his mouth, and from his arms came
the warriors. The merchants came from his thighs, and from his feet
the laborers (servants) were born (13).
[Note: Our inherent aptitudes are governed by birth (our genes) and how they play-out is
influenced by nurture (home and society). We are not clones. Each child is an experiment in
life. Its inherent potential can be different from that of parents and other siblings. This
biological truth is recognized in this mantra. Down the road, it lost the essence, was even
misunderstood (for example, how can anyone be labeled as out-side to these four categories?)
and survived strictly in the name of “tradition.” Now, we are manipulated and exploited in the
name of “fairness.” A truly fair society is one that enables everyone to reach his or her fullest
potential irrespective of race, religion, region, language, minority, majority, caste (out caste!),
quotas, or other considerations].
The moon proceeded from his mind, and from the eyes the Sun arose.
in-d-ra and fire came forth from the mouth. The breeze emanated
from the vital breath (14).
From (the puruSHa’s) navel the space emerged, from his head the heavens arose,
the Earth was fashioned from the feet, and the cardinal directions
from the ears. Thus all the realms were established (15).
I have realized the supreme puruSHa, brilliant as the solar hue and beyond the
veil of darkness. All the forms are formulated, categorized and sustained by that
wise and glorious being (16).
[Note 1: Offer water from a river back to the river and feel blessed (paraphrased from
PurandaradAsaru’s “kereya neeranu kerege chelli varava paDedavarante kaaNirO)! Any act of
charity is like this. We should be humble and not claim ownership. To claim ownership, we
will first have to create this universe!]
39
[Note 2: yagn^ya here is the yagn^ya of creation of this world from the body of the puruSHa,
"the one who fulfills or encompasses everything." puruSHa also refers to man. A city is called a
pura, because it has many attributes]
[Note 3: sAdhyAs, is perhaps, the root word for: sAdhya (possible); siddhi (accomplishment);
sAdhana, (attempt to accomplish, tools for accomplishment); sAdhaka (seeker); sAdhu (the
right thing to do, or one who does right things)] [Note 4: This mantra is commonly recited at the
conclusion of worship]
From water, earth, and elements the cosmos was fashioned by the cosmic
architect, who is greater than the cosmos. He (who was “all” before all was),
as the master carpenter, crafted all the forms early on (19).
I have realized the supreme puruSHa, brilliant as the solar hue and beyond
the veil of darkness (tamas). Knowing him thus, one will be liberated in this
very life. There is no other way (for liberation) indeed (20).
He dwells in every womb. Himself unborn, yet giving birth to all. The aspirers of
the exalted state of mareechi and other ancient sages realize puruSHa as the
source (21).
dEvAs (celestials) that early on tasted the essence of brahman, said this:
“Whoever knows the brahman thus, will have mastery over us” (23).
Wealth (shree) & dignity (hree) are Your consorts; day & night are Your sides,
stars are Your beauty spots; sky & earth are the upper and lower jaws of Your
wide open mouth. Grant me all that I desire. Grant me happiness. Grant me all
there is! Bestow peace in all spheres of existence (24).
SUMMARY
In summary, pu-ru-SHa sU-k-ta teaches us to have respect for the world, life, and Dharma (law
and order), which are essentially the basic sustaining elements of a society. We see here unity in
apparent diversity, because this world is nothing but a projection of the pu-ru-SHa. Seen this
way, every life form, every spot of earth, every mountain, every
river becomes holy. “When we look at a mountain or a setting
Sun and say ah, that is a participation in the divinity” (Joseph
Campbell). There is no saying NO to WORLD or LIFE in
puruSHa sUktam. Rather it calls for joyful participation in this
world with whatever abilities that we have, just as a mother
would like her child to prosper.
Om tat sat
Credits:
1. R.V. Prasad (Los Gatos, California) for transliteration of puruSHa sUktam hymn.
2. H.R. Sridhar (Bangalore, India) for teaching me how to chant puruSHa sUktam (1985)
3. K. Srinivasa (Bangalore, India) for directing me to Reference No. 1 above and also for
review of the manuscript.
4. H.R. Krishna Swamy (Bangalore, India) for his guidance and review of the manuscript.
5. sa-sva-ra vEda mantrAh, [Edited by swami chidAnanda, pub: Sri Ramakrishna Ashrama,
Bangalore,(1985)] was the source of text for transliteration.
6. A. Krishnan of Srirangam (vedchant@hotmail.com; (Veda Prasar Samiti);
(WWW.Vedchant.com) for making available the authentic audio of puruSHasUktam from R~g,
yaJur (kR~SHNa and shukla), sAma and atharvaNa vEdas.
7. P. Sriram Ramanujam and Vijaya Raghavan (both of Cincinnati, Ohio) for compiling audio
CD of the PS.
8. M, Vasan (Wesrt Chester, Ohio) for editorial comments and suggestions.
9. V. Sadaopan (Scarborough, New York) for comments and suggestions.
10. Vijaya Raghavan (Cincinnati, Ohio)for the audio recording of author’s articulation of PS
mantras to go along with the text.
11. Shreedhar Murthy (Cincinnati, Ohio) for coordination in publication of this booklet.
12. G. Vasudevan (Gopi of Bartlesville, Oklahoma) for his input on yagn^ya.
13. A.S. Gopalakrishnan (Houston, Texas) for his feedback on creation (1997).
14. Hari Ravikumar (Bangalore, India) for his input.
i
A ppendix :
puruSHa sUktam (kR~SHNa yaJurvEda) text in kannaDa
[courtesy: R.V. Prasad (Los Gatos, California)] www.geocities.com
ii
iii
The ~ sign is a neutral vowel. This distinguishes the abruptly ending consonant (e.g.,
the "n" or "m" sounds in "abadhnan puruSHam pashum") from the non-abrupt
consonant ending (e.g., "... sahasrapAt~" or "sheer~SHA").
iv
The ~ sign is a neutral vowel. This distinguishes the abruptly ending consonant
(e.g., the "n" or "m" sounds in "abadhnan puruSHam pashum") from the non-abrupt
consonant ending (e.g., "... sahasrapAt~" or "sheer~SHA").
viii
Om
ru -m~ -m~
pu- -SHa E-vE-da-gm~ sar-vam | yad-bhU-taN^ yach-cha bha-vyam |
-ru -A -tan
yat-pu -SHE-Na ha-vi-SHA | dE-vA ya-gn^ya-ma -va-ta |
a -m~
va-san-tO -syA-see-dA-Jyam | gree-sh-ma i-dh-ma-shsha-rad-dha-vi-hi || 6||
ix
-O -kha rA -nyah
brAh-ma -NO -sya mu -mA-seet~ | bA-hU
-Ja kR~-ta-ha |
-das -ya a
U - rU ta -ya yad-vaish -ha | pad -bhy A-g~m shU -drO -JA-ya-ta ||13||
-na -yO
chan-dra-mA ma -sO JA- ta-ha | cha-xOs-sUr a-JA-ya-ta |
-rash -cha -ra
mu-khA-dind -chA-gnish | prA-NAd-vA-yu -JA-ya-ta ||14||
x
-ru -m~
vE-dA-ha-mE -tam pu -SHam ma-hAn-tam |
-var -ma
A-di-tya -Nam ta -sa-stu pA-rE |
-vA -Ni -ra
sar -Ni rU-pA vi-chit -ya dhee -ha |
-mA -E
nA -ni kR~-tvA-bhi-va-dan~, ya-dA-stE ||16||
-mu -ra
dhA-tA pu-ras-tAd-ya -dA-Ja-hA |
-ta
shak-rah pra-vi-dvAn pra-di-shash-cha -sra-ha |
-ta bha
ta-mE-vam vi-dvA-na-mR~ i-ha -va-ti |
ya
nAn-yah pan-thA a- -nA-ya vi-dya-tE ||17||
-na -ma
ya-gn^yE ya-gn^ya -ya-Jan-ta dE-vA-ha |
-mA -yA
tA-ni dhar -Ni pra-tha- mAn -sann~ |
-kam -nas
tE ha nA ma-hi-mA -sa-chan-tE |
-vE -ti
ya-tra pUr sA-dhyAs-san dE-vA-ha ||18||
-bhU -A
ad-bhyas-sam -tah pR~-thi-vyai ra-sA -chcha |
-kar -ma -dhi
vish-va -ma-Nas-sa -var-ta-tA |
--TA dhad -mE
tas-ya tvaSH vi-da- -rU-pa -ti |
-ru -JA -E
tat-pu -SHas-ya vish-va -mA -na -ma-grE ||19||
xi
-ru -m~
vE-dA-ha-mE -tam pu -SHam ma-hAn-tam |
-var -ma -ra
A-dit-ya -Nam ta -sah pa -stAt~|
-ta bha
ta-mE-vam vi-dvA-na-mRe i-ha -va-ti |
-thA -ya
nAn-yah pan vid-ya-tE -nA-ya ||20||
-pa -bhE
pra-JA -tish-cha-ra-ti gar an-ta-ha |
-ya -JA
a-JA -mA-nO ba-hu-dhA vi -ya-tE |
-ri -m~
tas-ya dhee-rAH pa -JA-nan-ti yO-nim |
-ree -mi -sa
ma -chee-nAm pa-da -chcHan-ti vE-dha -ha|| 21||
-cha -u
hreesh -tE lax-meesh-cha pa-tnyau |a-hO-rAt-rE pArsh-vE |
-xa -m~ ma
na -trA-Ni rU-pam | a-shvi-nau vyAt-tam | i-SHTam -ni-SHA-Na |
ma -vam
a-mum -ni-SHA-Na | sar ma-ni-SHA-Na ||24||
Om
-m~ -O -atyA
sa bhU-mim vi -shva-tO vR~ -tvA -tiSHTHa-dda-shA-N^gu-lam ||1||
-rU -m~
pu -SHa E-vE-dam sar-vam yad-bhU-tam yach-cha bha-vyam |
-mR~ -A -E -hA
u-tA -ta-tva-syE-shA -nO ya-da-nnE -nA-ti-rO -ti ||2||
-A -AN^ -rU
E-tA-vA -na-sya ma-hi-mA-tO-JyA-yA -shcha pU -SHah |
-tO -N^vyA
ta vi-shva -krA-ma-tsA-sha-nA-na-sha-nE a-bhi ||4||
xiii
-A -LA -rU
ta-smA -dvi-rA -JA-ya-ta vi-rA-JO a-dhi pU -SHaha |
-tyA -O
sa JA-tO a -ri-chya-ta pa-shchA-dbhU-mi-ma-thO pu-rah ||5||
-rU -A -n~
ya-tpu -SHE-Na ha-vi-SHA dE-vA ya-gn^ya-ma-tan -va-ta |
a -m~
va-san-tO -syA-see-dA-Jyam -gree-SHma-i-dhmah sha-ra-ddha-vi-hi ||6||
-rU -ma
tam ya-gn^yam ba-rhi-SHi prau-xa-npu -SHam JA-ta -gra-taha |
-nA A -SHA
tE dE-vA -ya-Jan-ta sA-dhyA R~ -ya-shcha yE ||7||
-A -tsar -bhR~
ta-smA -dya-gn^yA -hu
-va -tah sam -tam pR~ SHa-dA-Jyam |
-shcha -A
pa-shU-ntAm -krE vA-ya-vyA -nA-ra-NyAn-grA-myA-shcha yE ||8||
-A -tsar -A
ta-smA -dya-gn^yA -va-hu-ta R~chah sA-mA -ni Ja-gn^i-rE |
-A m -rE -A
cHa-ndA -si Ja-gn^i ta-smA-dya-Ju-sta-smA -da-JA-ya-ta ||9||
-A -O -dA
ta-smA-da-shvA a-JA-yan-ta yE kE chO -bha-yA -taha |
-O -A A -yAha
gA-vO ha Ja-gn^i-rE ta-smA-tta-smA -JJA-tA -JA-va ||10||
-nA -xOh -O
cha-ndra-mA ma -sO JA-ta-shcha sU-ryO a-JA-ya-ta |
-A -ri -mA
nA-bhyA A-see-da-nta -xam shee-rSHNO dyauh sa -va-rta-ta |
-A A
pa-dbhyAm bhU-mi-rdi-shah shrO-trA-tta-thA lO -kAN^ -ka-lpa-yann~ ||14||
-A -dhah
sa-ptA-syA -san-pa-ri-dha-ya-strih sa-pta sa-mi kR~ -tAha |
tann~ -ba -rU
dE-vA ya-dya-gn^yam -vA-nA a -dhna-npu -Sham pa-shum ||15||
-na -mA
ya-gn^yE ya-gn^ya -ya-Ja-nta dE-vA-stA-ni
-A -A
dhar-mA -Ni pra-tha-mA-nyA -sann~ |
-m~ -nah
tE-ha-nA-kam ma-hi-mA sa-chan-ta
-E -ti
ya-tra pU-rvE sA-dhyAh san dE-vAha ||16||
Om shA-nti-shshA-nti-sshshA-ntih ||
_ _
5ra ra 2 1 ra ra.
2 1 ra a.
au -hO -vA | ee3 2,2,4 DA5 | u -hu -vau -hO -vA 2 | u -hu -vau -hOr -vA 2 |
_ _
2 1 ra ra.
2 1 ra a.
u -hu -vau -hO -vA 2 | u -hu -vau -hOr -vA 2 |
_ _ _
1 ra 1 ra.ra ra. 1 ra ra.
i -yau -hO -vA 2 | i -yau -hO -vA 2 | i -yau -hO -vA 2 |
_ _
i -yau hO -vA 2 | i -yau hO -vA 2 | i1-yaura. | hO 2 | vA3 2,3,4|
1 ra 1 ra.
ra ra.
_ _
5ra ra. 3 5 1 ra ra.1 ra ra.
au -hO -vA | ee 2,3,4 DA | i -yau -hO -vA 2 | | i -yau -hO -vA 2 |
_ _
i -yau -hO -vA 2 | i -yau -hO -vA 2 | i1-yaura.| hO 2 | vA3 2,3,4 |
1 ra 1 ra.
ra ra.
hA2s-u hA2s-u hA2s-u | vA2 3| i1-T (sthi) i-DA 2 31, 41, 51 ||4||
xvii
pa2-shchA1ra.-dbhUra.-mi2-ma1-thOra.-pu2-rah1 |
_ _
2 ra. 1 2 2ra ra ra. 1 2
ka -yA -na-shchi-tra3 A -bhU 1 vA2 t | U -tee -sa-dA -U~3-dhAh sA 1khA 2 |
-ta -tyA
sa bhU-miggE sa-rva spR~ -tvA -ti-SHTHa-dda-shA-N^gu-lam ||1||
-ru -chchA
pu -SHa E-vE-da-ggE sa-rvam ya-dbhU-tam ya bhA-vya-mm~ |
-mR~ -A -E -h A
u-tA ta-tva-syE-shA -nO ya-da-nnE -nA-ti-rO -tee ||2||
-A -yA -rU
E-tA-vA -na-sya ma-hi-mA-tO JyA -Agga-shcha pU -SHa-ha |
-O -A -ni -da
pA-dO -sya vi-shvA bhU-tA tri -pA -syA-mR~ tam-m~ di-vi ||3||
-O
ta-tO vi-shvaN^ vya-krA-ma-tsA-sha-nA-na-sha-nE a-bhi ||4||
-O -Da -rU
ta-tO vi-rA -JA-ya-ta vi-rA-JO a-dhi pU -SHa-ha |
-tya -O
sa JA-tO a -ri-chya-ta pa-shchA-dbhU-mi-ma-thO pu-ra-ha ||5||
xix
-shcha
pa-shUg~ -stA-g~ -krE vA-ya-vyAA-nA-ra-NyA grA-myA-shcha yE ||6||
-Ad sa -A
ta-smA -ya-gn^yAt -r~va-hu-ta R~ -chah sA-mA -ni Ja-gn^i-rE |
ndA -A -ta
cHa- ggE-si Ja-gn^i-rE ta-smA-dya-Ju-sta-smA -da-JA-ya ||7||
-A -O -dA
ta-smA-da-shvA a-JA-yan-ta yE kE chO -bha-yA -ta-ha |
-ru -ma
taN^ ya-gn^yam bar~-hi-SHi prau-xa-n pu -SHam JA-ta -gra-taha |
-na A -SHa
tE d E-vA -ya-Ja-nta sA-dhyA R~ -ya-shcha yE ||9||
-ma -A
mu-kham ki -syA-see-t kim bA-hU ki-mU-rU pA-dA u-chyE-tE ||10||
-khA -A
brA-hma-NO-asya mu -mA-see-dbA-hU rA -Ja-nyah kR~ ta-ha |
-da -ya A
U-rU ta -sya ya-dvai-sh -ha pad-bhyAggE -shU-drO -JA-ya-ta ||11||
xx
-nA -xOh -O
cha-ndra-mA ma -sO JA-ta-shcha sU-ryO a-JA-ya-ta |
-A -ri -mA
nA-bhyA A-see-da-nta -xaggE sheer-SHNO dyauh sa -var-ta-ta |
-A a
pa-dbhyAm bhU-mi-rdi-shah shrO-trA-tta-thA lO-kAN^(2) -ka-lpa-yann~ ||13||
-ru -A -ta
ya-tpu -SHE-Na ha-vi-SHA dE-vA ya-gn^ya ma -nn~va-ta |
-m~
va-sa-ntO-asyA-see-dA-Jyam gree-SHma i-dhmah sha-ra-ddha-vi-hi ||14||
-A -dhah
sa-ptA-syA -san pa-ri-dha-ya-strih sa-pta sa-mi kR~ tA-ha |
ta -ba rU
dE-vA ya-dya-gn^yam -nn~vA-nA a -dhna-n pu- -SHam pa-shum ||15||
-na -mA
ya-gn^yE ya-gn^-ya -ya-Ja-nta dE-vA-stA-ni
-A -A
dhar-mA -Ni pra-tha-mAn-yA -sann~ |
-m~ -nah
tE ha nA-kam ma-hi-mA sa-chan-ta
-E -ti
ya-tra pU-rvE sA-dhyAh san dE-vA-ha ||16||
xxi
bh-R~ -sA
a-dbyah sam- -tah pR~-thi-vyai ra -chcha
-kar~ -mA -E
vi-shva -ma-Nah sa -var-ta-tA-grE |
-A -dha -E
tas-ya tva-SHTA vi-da -drU-pa-mE -ti
-sya -E
tan-mar-tya dE-va-tva-mA-JA-na-ma-graE ||17||
pA -E -A
pra-JA- -tish-cha-ra-ti ga-rbhE a-nta-r~a-JA -ya-mA-nO
-A
ba-hu-dhA vi JA -ya-tE |
-ri -mi
tas-ya yO-nim pa pa-shyan-ti dhee-rA-stas -n~
-vA -A
ha tas-thur-bhu -nA-ni vi-shvA ||19||
-O -O -ma
pUr-vO yO dE-vE-bh-yO JA-tO na-mO ru-chA-ya brAh -yE ||20||
xxii
-ya -da
ru-cham brA-hmam Ja-na -n-n~tO dE-vA a-grE ta -bru-vann~ |
Ahma -yA A
yas-tvai-vam br- -NO vi-dyA-ttas dE-vA -san va-shE-E ||21||
-chA -A
shreesh tE la-xmeesh-cha pa-tnyA -va-hO-rA-trE
-xa -m~
pA-rshvE na -trA-Ni rU-pa-ma-shvi-nau vyA-ttam |
-ni ma ma
i-SHNan -SHA-NA-mum i-SHA-Na sa-rva-lO-kam i-SHA-Na ||22||
-m~ -O -tya
sa bhU-mi vi-shva-to vR~-tvA -ti-SHTHa-dda-shA-N^gu-lam ||1||
-va -rU
tA -ntO a-sya ma-hi-mA-na-sta-tO JyA-yAn-shcha pU -SHa-ha |
-rU -ccha
pu -SHa E-vE-dam sar-vam yad-bhU-tam ya bhA-vyam-m~ |
-mR~ -E -bha
u-tA -ta-tvas-yE -shva-rO ya-da-nyE-nA -vat-sa-ha ||4||
-ru -da
yat-pu - am
SH vya -dhuh ka-ti-dhA-vya-ka-lpa-yann~ |
-ma -A
mu-kham ki -sya kim bA-hU kim-U-rU pA-dA u-chyE-tE ||5||
-kha rA
brA-hma-NO-O-sya mu -mA-seed-bA-hU -Ja-nyO-bha-vat~ |
-da -yah a
madh-yam ta -sya yad-vaish pa-dbhyAm shU-drO -JA-ya-ta ||6||
xxiv
-nA -O
cha-ndra-mA ma -sO JA-ta-shcha-xOh sUr-yO a-JA-ya-ta |
-A -ri -mA
nAbh-yA A-see-da-nta -xam shee-rSHNO dyauh sa -var-ta-ta |
-thA A
pa-dbhyAm bhU-mi-rdi-shah shrO-trA-tta lO-kAAN^~ -ka-lpa-yan-n ||8||
-tya -O
sa JA-tO a -ri-chya-ta pa-shchA-dbhU-mi-ma-thO pu-ra-ha ||9||
-rU -A -tan~
yat pu -SHE-Na ha-vi-SHA dE-vA ya-gn^ya-ma -va-ta |
a -m
va-sa-nthO -syA-see-dA-Jyam gree-SHma i-dhmah sha-ra-ddha-vi-hi ||10||
-rU -ma
tan^ ya-gn^yam prA-vR~-SHA prau-xa-n pu -SHam JA-ta -grA-ta-ha |
-na A -sA
tE dE-vA -ya-Ja-nta sA-dhyA va -va-shcha yE ||11||
-A O -da
tas-mA-dash-vA a-JA-yan-ta yE-cha-kE-chO- -bha-yA -ta-ha |
-O -A A -yA
gA-vO ha Ja-gn^i-rE tas-mA-ttas-mA -JJA-tA -JA-va -ha ||12||
-dO -rE -A
cHan ha Ja-gn^i tas-mA-d ya-Ju-stas-mA -da-JA-ya-ta ||13||
xxv
-A -sar~ -bR~
tas-mA -d ya-gn^yAt -va-hu-tah sam -tam pR~-SHa-dA-Jyam |
-shcha
pa-shUN^-stAn -krE vA-ya-vyA-nA-ra-NyA grA-myA-shca yE ||14||
-A -dhah
sa-ptAs-yA -san-pa-ri-dha-ya-strih sa-pta sa-mi kR~-tAha |
-ya -vah sa
mU-rdhnO dE-vas bR~-hA-tO am-sha sa-pta -pta-teehi |
-ma -rU -dhi
rA-gn^yah sO -syA-JA-ya-nta JA-tas-ya pu -SHA-da ||16||