Mystic Passages – 3: Purusha Suktam (stanza 4- Nature of HIS pervasion)

Stanza-4:

Tripā dūrdhwa udai tpuruṣah 
pādō syēhābhavā tpunah/
tatō viṣvaṃ vyakrāmat
sāṣanānaśanē abhi//

Import:

The puruṣa who occupies three regions of subjectivity, is sprouting into the fourth region of objectivity. Again he sprouts into the organic, inorganics substance. And yet again, he pervades all the directions.

Explanation:

This stanza packs the clues as to “in what way” this cosmic man enters into his creation. 

Tripā dūrdhwa udai tpuruṣah:

Tripāda = The puruṣa who has three feet. What are the three feet? Pāda, here represents the “stage or part” of the stanza-3. So, three parts of the four parts is meant here. The Puruṣa with three immortal parts is the subject of this line. It seems that this Puruṣa has taken birth or spout – Udait, upwards – Ūrdwa. What does it mean by upward here? Upward implies into the “subtle planes“. 

When we stand upright on Earth, we point our heads to SUN. Well, of course I mean during the noon and as seen from equator, because, NOON represents our complete wakeful state (if midnight is deep sleep) and Equator is the more fruitful zone on Earth and hence represents the ability in us to manifest and understand all ideas. So, on a noon and on Equator, we point our heads to SUN an dfeet to ground. So, the upward direction is into “The LIGHT” which “caused” the creation. We extol this in hymn of”Āditya Hṛdayaṃ” as well. So, it is said that Puruṣa is sprouting upward into the planes of immortality of LIGHT. That is why as we go upward, away from Earth, we see the density of matter reduces (air reduces into space) and what we are left with is the SPACE pervaded by Puruṣa (the base background of quantum fluctuation, if you allow me to call it so). That is why, the path of “Kundalini”, when a spiritualist elevates himself in YOGA, is “UPWARDS/Ūrdhwa”.

Now, is there a “growth” to this part of his creation? or Does he grow in this three feet world? NO. Because it is “Amṛta”, it can NOT CHANGE and hence, the Puruṣa is fixed in the 3/4th of his creation. It is immutable. The concept itself does not exist in that world or plane of existence. In a way, we can call this as HE takes roots in the immortal planes, as roots symbolize stability and support.

Pādō syēhābhavāt (punah-relates to next line):

It seems that the remaining part, the 1 pāda, is manifesting as the “Iha Lōka” or the material world which we perceive with our natural instruments of senses+mind. What is the difference between 3rd and 4rth stanza? 3rd stanza shows us a blueprint of HIS creation being divided into 1:4 and 3:4 ratio, while the 4th stanza shows how he brings these 3/4ths and 1/4th into life by his “way of pervasion”. So, he took roots in the 3/4ths of his creation of immortal planes and now, pervades the manifested or objective creation. “Iha + Bhava” implies that all that we see is his manifesting as Objective creation. Does he grow in this plane? YES of course! That is what we see all around. So, he expands and pervades the whole of visible creation.

Take the blue highlighted statements together now:

  • HE takes roots in the immortal planes, as roots symbolize stability and support.
  • So, he expands and pervades the whole of visible creation.

Screenshot from 2019-06-27 16-03-40

What do you see? You see a symbolic TREE with its ROOTS in teh space and branches on the ground. This is what Gīta or vēda calls “Aśwatta Vṛkṣa – The inverted TREE“. So, the first two lines of this stanza explains us about this ancient inverted tree of Aśwatta.

(punah-from previous line) tatō viṣvaṃ vyakrāmat –

sāṣanānaśanē abhi :

Punah means, yet again. So, yet again, after pervading the physical globe of space, Puruṣa enters into the Sāśana – Organic and the Anaśana – Inorganic.

  • Aśana means to EAT. 
  • Sa+Aśana – means that which can eat. Here, eat implies that which have ability to consume other substance and grow. So, plant kingdom and animal kingdom (including human kingdom) come under this category.
  • An+Aśana – means that which have no ability to consume and grow. So, mineral kingdom comes under this category.

The Puruṣa entering into these two kinds of materials implies the division of the physical creation into two parts – Which form a base of life and which consume this base and multiply over time. Thus, the whole aspect of LIFE is simply summarised here, ranging from atoms to cosmos. Not only did he enter and pervaded these organic and inorganic substances, but Puruṣa Exceeded them – Vyakrāmat. Exceeded implies that not only does “he exist in them”, but, “they also exist in him”. This is the concept with which Viṣṇu sahasra Nāma starts with – ” Viṣvaṃ Viṣṇuhu …”.

Conclusion:

So, this 4th stanza suggests that he enters into the immortal planes, take roots there, and grows into the physical world by energising the life on Objective planes. The key of word “Punah” suggests that this happens on all levels and at all times!

 

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18 Comments

  1. Wow! This is beautiful. Loved to learn the relation of Purusa Suktam with Ch 15 of BG. Waiting for next installment. 🙂 Thank you for your wondrous seva – bringing the Highest light into our lives. Jai Ho! 🙂

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    1. !5th Chapter/Purushuthoma Yoga is the most confidential knowledge and the most difficult to be understood of the entire 18 chapters though it is one of the smallest chapters with just 20 slokas! surely this chapter packs a lot lot of punch!. I heard about it in relation to the concept in a lectures as to why the head comes out first during the child birth, the relation of the navel as a point for both birth and death, severing the umbillical cord etc. i am not able to exactly recollect what i heard , but when i heard it first time some 6 or 7 years back, i noted that that was the biggest revelation that i ever heard it…i must have read several versions of purports of the 15th chapter by various great sources but that was the first time i ever heard such an intrepretation of the verse for a realised seer as he was explaining it- “urdhva-mulam adhah-sakham
      asvattham prahur avyayam…” the relation of the upside down inverted reflection to the birth of the child upside down… may be someone can throw some light on it…i will be extremely grateful…my memory had faded over the years 😦

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      1. At relavent time and place I will. I think I know what you are speaking about. It’s very interesting aspect. But what I can tell you now at this juncture is the quote that you quoted and the meaning that you imported above is base for our Temple Darsan. We enter a temple, go clockwise, and return. The way a sperm meets ova, formation of Fetus, it’s rotation from head up to head down before birth is in similar way. We enact the same drama in this Temple Science or Agama Darshans. That is why where God resides is “Garbha Aalaya” More so, Earth also has its axial tilts periodically i.e., north-south poles becomes equator and equator the poles, etc. What you rightly pointed in scriptures is glorification of this universal drama.

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      2. Another clue until I fully elaborate, in future, is the story of how Prajapati with his five fingers removes a part of “andam”/fetus’s lump of flesh making a hole first which later becomes mouth. The five fingers suggest the Pancha bhautika sareera’s initiation and the hole represents the formation of head first and on it the mouth. From it the spinal column. Rig Veda says that this spinal column acts as axis akin to Earth’s and the physical matter is spun around it like a thread bundle – “Sapta Tantoon”. You can see this is Asya Vamiya Sukta (search). Thus 7centers or chakra are awakened, 7th being in head.

        I don’t know where to start and where to end in this topic. Its vast! For now, I can only give hints. Sorry for that! 🙂 …

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      3. Why don’t you write an article on what you remember? Let’s develop from there. May be we can reblog it with additional aspects and finally bring a structure or may be you will be revealed the depths, for I think, the seeds of this aspect were lain 6years back as you said and may be it’s time for you to revisit and reap the fruits.

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  2. i totally agree and understand…i am a kind of fledgling trying to relate things as i gather from diverse sources trying to assimilate and trying to bring in some coherence and i am happy you are accepting and saying what i mentions makes some sense.

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      1. I am loving Medha Suktam so much that I have fallen for it like a stick with a rendering I got recently from YouTube. Though I am not getting the meaning properly the rhythm is just mesmerizing

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      2. Oh… I meant to ask which stanza of PS, sorry. Medha sukta, Pavamana Sukta etc are magnificent. I like the Ghana form of these Riks. Ghana just mesmerises me and takes me into different zone of contemplation all together, because of its to and fro recitation

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      3. I have recorded few conversation with few more amazing people some 80+ years old and their amazing blessed schedule. One thought I he was around 65 but he was actually 79?

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  3. i do have the recording of that lecture/talk somewhere hidden in my archives…if i do get to it i would be happy to relate what i heard quite long ago. unfortunately external HDD are not reliable and is giving me nightmares. i have huge archive of photographs hidden under a corrupted HDD 😦 tryin to recover

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