Hare Krishna ,
I have learnt that Purusha is used for Krishna / Vishnu not ant other .
Is it correct . Because for Vishnu in vedas there are stuti's called Purusha Sukta .
But any other tattva like shiva or jiva this term is not used
Please clarify my doubts ..
Hari Bol
Replies
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
Hare Krishna Devotees. Dandavat Pranam. All Glories To Srila Prabhupada
As Srijon Prabhu has already explained the meaning of Purusha (the supreme enjoyer) and he also nicely quoted from Srila Prabhupada's work that Purusha Only is applicable to Krishna / vishnu/Narayana . I would like to further elongate the subject matter to establish the applicability of the term Purusha only to Krishna/Vishnu with a Comparison of Purusha Suktam, Bhagavad Gita, Brahma Samhit and Acharya's statements. There is no great authority than this.
So first we will try to establish the details about Purusha from Purusha Suktam, and along with how Krishna confirming this with valid statement that He is that purusha. Second we will prove from Bhagavad Gita and Acharya's confirmation with Krishna's statement.
Purusha Suktam First Anuvakya (Rig Veda)
Verse -1
sahasra SIrshA purusha: | sahasrAksha: sahasrapAt |
sa bhUmim vishvato vRtvA | atyatishTad daSAngulam || 1 ||
(sahasra) Thousands (SIrshA) of heads has (purusha:)
the great being. (sahasra) Thousands of (aksha) eyes has he,
(sahasra pAt) and thousands of legs. (sa) He (vRtvA)
manifests (bhUmim) the world. (atyatishTat) He stands
beyond (daSAngulam) the count of ten fingers.
Here this verse is saying that Purrusha has thousands of heads,legs,eyes,faces everywhere in existence and Krishna confirming that in BG below
BG 13.14: Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything.
BG 13.16: The Supreme Truth exists outside and inside of all living beings, the moving and the nonmoving. Because He is subtle, He is beyond the power of the material senses to see or to know. Although far, far away, He is also near to all.
Verse -3
etAvAn asya mahima | ato jyAyAGSca pUrusha: |
pAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi || 3 ||
All that you see Is but his glory He is more Than all of this All of creation Is but a fourth of him. Three parts eternal Rest in him alone.
Here this verse talkinf about oppulence of Purusha, and all the spiritual and material world rest on him,Now See how Krishna is Confirming the above verse below
BG 10.40: O mighty conqueror of enemies, there is no end to My divine manifestations. What I have spoken to you is but a mere indication of My infinite opulences.
BG 10.41: Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.
BG 10.42: But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.
BG 10.8: I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.
verse -5
tasmAt virAd ajAyata | virAjo adhipUrusha : |
sa jAto atyaricyata | pashcAd bhUmimatho pura: || 5 ||
From him came forth The bright Universe And he became a Creator For its sake And so he created The verdant Earth And creation Was his body.
Here the above verse saying Purusha created the Universe, and everything is his body , Krishna confirming the truth in the below verse that everything rests upon him
BG 9.5: And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.
BG 9.6: Understand that as the mighty wind, blowing everywhere, rests always in the sky, all created beings rest in Me.
BG 9.7: O son of Kuntī, at the end of the millennium all material manifestations enter into My nature, and at the beginning of another millennium, by My potency, I create them again.
BG 9.8: The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.
verse -9
tasmAd yajnAt sarvahuta: | sambhRtam prshadAjyam |
pashUGs tAGS cakre vAyavyAn | AraNyAn grAmyAs ca ye || 9 ||
From that offering Of all was drawn The wondrous seed Of all creation With that did He Give forms to all, birds and beasts Of field and forest.
BG 14.4: It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father.
BG 10.39: Furthermore, O Arjuna, I am the generating seed of all existences. There is no being — moving or nonmoving — that can exist without Me.
verse -13
brAhmaNo asya mukhamAseet | bAhoo rAjanya: krta: |
ooru tadasya yad vaishya | padbhyAm shoodro ajAyata || 13 ||
From his mouth came forth The men of learning And of his arms Were warriors made From his thighs came The trading people And his feet gave Birth to servants..
The above verse saying Purusha created the four classes of man, namely Brahmana, Kshtriya, Vaisya and Sudra and so Krishna confirming that the four classes of man is created by Him only
BG 4.13: According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.
verse -17
dhAtA purastAdhyamudAjahAra | shakra: pravidvAn pradishashcatasra: |
tamevam vidhvAnamrta iha bhavati | nAnya: panthA ayanAya vidhyate || 17 ||
Who the Creator (brahma) saw And revealed, as the Cause. Of whom Indra learnt In all the quarters Who knows Him thus Conquers death now. I know of no other Ways, than this.
The above verse said Brahma saw and revealed , that Purusha is the Cause of everything. Isn't Brahma Samhita confirms that
isvarah paramah krsnah sac-cid-ananda-vigrahah
anadir adir govindah sarva-karana-karanam
Krsna who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.
Purusha Suktam Second anuvAka
verse 6
hreeshca te lakshmeeshca patnyau | ahorAtre pArshve |
nakshatrANi roopam | ashvinau vyAttam |
Hree and Lakshmi Are your consorts, your Two sides, Day and Night,The stars your form, Healing your words.
Grant us Our desires, Our joys,Your all.
Isn't that staright forward clear the doubt that Purusha's consort is Hree and Laxmi. Now isn't Krishna/Vishnu is Laxmipati.
----------------------------------------------------------------------------------------------------------------------------------
From all the above contemplation on most autheticated Vedic wisdom, we should have no doubt, there is one Purusha (because Purusha Suktam is one ..........:)) and that is Krishna/Vishnu not Shiva or Devi. Because supreme is one not two
"Nitya Nitayanam Chetanas Chetananam, eko bahunam Vidodhati kaman" ...Supreme is one , and living entity are many, He is the leader and maintaning all others. And from all the Vedas the Purusha is to be known. That purusha is Krishna and not others. And Krishna confirming this in BG
vedaiś ca sarvair aham eva vedyo
BG 15.15: I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the Vedas.
And it is not that Krishna claiming Arjuna also confirming
paraḿ brahma paraḿ dhāma
pavitraḿ paramaḿ bhavān
puruṣaḿ śāśvataḿ divyam
ādi-devam ajaḿ vibhum
10.12-13: Arjuna said: You are the Supreme Personality of Godhead (Supreme Brahman), the ultimate abode, the purest, the Absolute Truth. You are the eternal, transcendental, original person (Purursham), the unborn, the greatest.
And it is not that Arjuna confirming , it is confirmed by the Authority of Vedas that Krishna is that Purusha
āhus tvām ṛṣayaḥ sarve
devarṣir nāradas tathā
asito devalo vyāsaḥ
svayaḿ caiva bravīṣi me
All the great sages such as Nārada, Asita, Devala and Vyāsa confirm this truth about You, and now You Yourself are declaring it to me.
And again Shankaracharya, Ramanujacharya, Madhvacharya, Vishnuswami, Chaitanya Mahaprabhu, Vallavacharya all has accepted that Krishna is that Purusha Vedas talks about.
Hope this will help
Your aspiring Servant
Hari BOl
Hare Krishna prabhu ji. Please accept my humble obeisances. All glories to Srila Prabhupada!
Srila Prabhupada very nicely describes the meaning of Purusha in Srimad Bhagavatam 3:25:11 Purport:
"Purusa is the Supreme personality of Godhead or anyone who imitates the Supreme Personality of Godhead as an enjoyer, and prakrti means "nature." In this material world, material nature is being exploited by the purusas, or the living entities. The intricacies in the material world of the relationship of the prakrti and purusa, or the enjoyed and the enjoyer, is called samsara, or material entanglement. ....The tree of material existence is explained in the Fifteenth Chapter of Bhagavad-gita as an asvattha tree whose root is upwards and whose branches are downwards. It is recommended there that one has to cut the root of this material existential tree with the ax of detachment. What is the attachment? The attachment involves prakrti and purusa. The living entities are trying to lord it over material nature. Since the conditioned soul takes material nature to be the object of his enjoyment and he takes the position of the enjoyer, he is therefore called purusa.
....The living entities, in the guises of men and women, are trying to enjoy the material energy; therefore in one sense everyone is purusa because purusa means "enjoyer" and prakrti means "enjoyed." In this material world both the so-called man and so-called woman are imitating the real purusa; the Supreme Personality of Godhead is actually the enjoyer in the transcendental sense, whereas all others are prakrti. The living entities are considered prakrti. In Bhagavad-gita, matter is analyzed as apara, or inferior nature, whereas beyond this inferior nature there is another, superior nature--the living entities. Living entities are also prakrti, or enjoyed, but under the spell of maya, the living entities are falsely trying to take the position of enjoyers. That is the cause of samsara-bandha, or conditional life."
Your Servant.