પુરુષ સૂક્તમ્

પુરુષ સૂક્તમ્ is one of the great Vedic hymns for understanding the universe as the manifestation of the Cosmic Person. Its earliest well-known form is Rigveda 10.90, and related recensional forms are also preserved in Yajurveda and Atharvaveda traditions, including the Taittiriya Aranyaka usage familiar in many South Indian recitations. This Vedic chant follows a Vedic-svara liturgical form that includes the peace invocation and later Taittiriya-style concluding passages.

This Vedic hymn gives a sacred grammar for seeing unity inside diversity. પુરુષ here is not an ordinary individual; he is the all-encompassing reality whose being exceeds the universe while also becoming its support. The famous images of a thousand heads, eyes, and feet teach that all beings are expressions of one cosmic life, not isolated fragments.

Its central language is યજ્ઞ, cosmic sacrifice. Creation is described as an offering from the Purusha, through which the worlds, the Vedas, living beings, social functions, seasons, and ritual order arise. Read symbolically and contemplatively, the universe is not random matter; it is a sacred offering emerging from, sustained by, and returning to the Supreme.

The later portions deepen the hymn from cosmology into realization. The knower seeks the great Purusha beyond darkness, the one described as આદિત્ય-વર્ણ, radiant like the sun, and learns that knowledge of this reality is the path to immortality. પુરુષ is the all-encompassing Person beyond yet within the universe, વિરાટ્ is the manifest cosmic form, યજ્ઞ is the principle that creation itself is sacred offering, and અમૃતત્વ is not mere long life but freedom through knowledge of the Supreme. The hymn therefore asks the reciter to see social order, ecological life, ritual worship, and inner knowledge as parts of one sacred body.

ઓં તચ્છં॒-યોઁરાવૃ॑ણીમહે । ગા॒તું-યઁ॒જ્ઞાય॑ । ગા॒તું-યઁ॒જ્ઞપ॑તયે । દૈવી᳚ સ્વ॒સ્તિર॑સ્તુ નઃ । સ્વ॒સ્તિર્માનુ॑ષેભ્યઃ । ઊ॒ર્ધ્વં જિ॑ગાતુ ભેષ॒જમ્ । શં નો॑ અસ્તુ દ્વિ॒પદે᳚ । શં ચતુ॑ષ્પદે ।
ઓં શાંતિઃ॒ શાંતિઃ॒ શાંતિઃ॑ ॥

Word Meanings (પદાર્થ):
તત્ - that
શં - peace; auspiciousness
યોઃ - in the two
આવૃણીમહે - we choose; we seek
ગાતુમ્ - path; access; movement toward the goal
યજ્ઞાય - for sacrifice; for worship
ગાતુમ્ - path; access; movement toward the goal
યજ્ઞપતયે - to the Lord of sacrifice
દૈવી - divine (feminine adjective)
સ્વસ્તિઃ - wellbeing; auspicious welfare
અસ્તુ - may it be
નઃ - to us; for us; our
સ્વસ્તિઃ - wellbeing; auspicious welfare
માનુષેભ્યઃ - for human beings
ઊર્ધ્વમ્ - upward
જિગાતુ - may it rise; may it go upward
ભેષજમ્ - healing medicine; remedy
શં - peace; auspiciousness
નઃ - to us; for us; our
અસ્તુ - may it be
દ્વિપદે - for two-footed beings
શં - peace; auspiciousness
ચતુષ્પદે - for four-footed beings

Translation (ભાવાર્થ):
We seek auspicious peace and the right path for sacrifice and its Lord. May divine welfare be ours; may there be welfare for human beings. May healing rise upward. May there be peace for two-footed and four-footed beings. May there be peace, peace, peace.

Commentary (અનુસંધાન):
The opening is ecological and sacrificial. સ્વસ્તિ is sought not for one individual alone but for humans, animals, healing, and the sacred path. The Purusha Suktam begins by placing the whole world inside the concern of dharma.

Vedic યજ્ઞ is not only ritual fire; it is reciprocal order. The Gita later universalizes this by teaching that beings are sustained through the wheel of offering and nourishment. Shankara explains such practices as purifying the mind when performed without selfish clinging.

Practically, begin important work with shared welfare in mind. A project that benefits only the ego is narrow; a worthy undertaking asks how humans, animals, environment, and future well-being are affected.

સ॒હસ્ર॑શીર્ષા॒ પુરુ॑ષઃ । સ॒હ॒સ્રા॒ક્ષઃ સ॒હસ્ર॑પાત્ ।
સ ભૂમિં॑-વિઁ॒શ્વતો॑ વૃ॒ત્વા । અત્ય॑તિષ્ઠદ્દશાંગુ॒લમ્ ॥

Word Meanings (પદાર્થ):
સહસ્ર-શીર્ષા - thousand-headed; countless-headed
પુરુષઃ - the Cosmic Person; the Supreme Person
સહસ્ર-અક્ષઃ - countless eyes
સહસ્ર-પાત્ - countless feet
સઃ - he; that Lord
ભૂમિમ્ - the earth
વિશ્વતઃ - on all sides; everywhere
વૃત્વા - having enveloped; having pervaded
અતિ - very
અતિષ્ઠત્ - stood beyond; transcended
દશ-અંગુલમ્ - by ten fingers; beyond measurable extension

Translation (ભાવાર્થ):
The Purusha has countless heads, eyes, and feet. Pervading the earth on every side, he still transcends it beyond measure.

Commentary (અનુસંધાન):
સહસ્ર indicates immeasurable fullness. The Purusha is present through all beings and faculties, yet અતિષ્ઠત્, he stands beyond the total field. Immanence and transcendence are both essential.

This resembles the Gita's cosmic-form vision, where all beings are seen in the Lord, and the Upanishadic teaching that Brahman is greater than the greatest and subtler than the subtlest. Traditional commentaries treat the "ten fingers" as a symbolic marker of transcendence.

In daily life, this verse trains expansive identity. Do not live as if only your body, family, or group matters. At the same time, remember that the highest truth is beyond every limited identity.

પુરુ॑ષ એ॒વેદગ્મ્ સર્વમ્᳚ । યદ્ભૂ॒તં-યઁચ્ચ॒ ભવ્યમ્᳚ ।
ઉ॒તામૃ॑ત॒ત્વ સ્યેશા॑નઃ । યદન્ને॑નાતિ॒રોહ॑તિ ॥

Word Meanings (પદાર્થ):
પુરુષઃ - the Cosmic Person; the Supreme Person
એવ - indeed; alone
ઇદમ્ - this
સર્વમ્ - all; everything
યત્ - which; that which
ભૂતમ્ - what has become; the past/manifest
ચ - and
ભવ્યમ્ - what will be; the future
ઉત - and; moreover
અમૃતત્વસ્ય - of immortality
ઈશાનઃ - Lord; ruler
યત્ - which; that which
અન્નેન - by food; through nourishment
અતિરોહતિ - grows beyond; rises above

Translation (ભાવાર્થ):
All this is indeed the Purusha: whatever has been and whatever will be. He is the Lord of immortality, and also of all that grows through food.

Commentary (અનુસંધાન):
The verse includes time and nourishment. The Purusha is not limited to the past, present, or future; nor is he separate from embodied life sustained by અન્ન, food.

The Taittiriya Upanishad honors food as sacred and then leads beyond the food-sheath to Brahman. The Purusha Suktam similarly refuses to divide the sacred from embodied life while still pointing toward immortality.

Practically, treat food, time, and growth as sacred responsibilities. Eat with gratitude, use time wisely, and remember that bodily growth should support immortal values, not hide them.

એ॒તાવા॑નસ્ય મહિ॒મા । અતો॒ જ્યાયાગ્॑શ્ચ॒ પૂરુ॑ષઃ ।
પાદો᳚ઽસ્ય॒ વિશ્વા॑ ભૂ॒તાનિ॑ । ત્રિ॒પાદ॑સ્યા॒મૃતં॑ દિ॒વિ ॥

Word Meanings (પદાર્થ):
એતાવાન્ - so great; this much
અસ્ય - of him; of this
મહિમા - greatness; glory
અતઃ - therefore
જ્યાયાન્ - greater
ચ - and
પુરુષઃ - the Cosmic Person; the Supreme Person
પાદઃ - one quarter; foot
અસ્ય - of him; of this
વિશ્વા - all; universal
ભૂતાનિ - beings
ત્રિપાત્ - three quarters
અસ્ય - of him; of this
અમૃતમ્ - immortal; deathless reality
દિવિ - in heaven

Translation (ભાવાર્થ):
This manifested universe is only his glory; the Purusha is greater still. All beings are one quarter of him, while three quarters are immortal beyond.

Commentary (અનુસંધાન):
The પાદ imagery teaches proportion. The visible universe, however vast, is only a partial expression. The greater reality remains અમૃત, deathless and beyond ordinary perception.

Upanishads repeatedly use such language to loosen fixation on the visible. Shankara's method would treat the visible as dependent manifestation, while the higher reality is the truth to be known.

In daily life, do not make the visible quarter your whole world. Career, possessions, and social identity matter, but they are not the full measure of reality. Keep room for the unseen, the sacred, and the deathless.

ત્રિ॒પાદૂ॒ર્ધ્વ ઉદૈ॒ત્પુરુ॑ષઃ । પાદો᳚ઽસ્યે॒હાઽઽભ॑વા॒ત્પુનઃ॑ ।
તતો॒ વિષ્વ॒ઙ્વ્ય॑ક્રામત્ । સા॒શ॒ના॒ન॒શ॒ને અ॒ભિ ॥

Word Meanings (પદાર્થ):
ત્રિપાત્ - three quarters
ઊર્ધ્વ - upward; above
ઉદૈત્ - rose up
પુરુષઃ - the Cosmic Person; the Supreme Person
પાદઃ - one quarter; foot
અસ્ય - of him; of this
ઇહ - here
અભવત્ - became
પુનઃ - again
તતઃ - from that; thereafter
વિશ્વક્ - in all directions
વ્યક્રામત્ - spread out; pervaded
સ-અશન - with food; the eating realm
અનશને - without food; the non-eating realm
અભિ - toward; over

Translation (ભાવાર્થ):
Three quarters of the Purusha rose beyond, while one quarter became manifest here. From that, he spread everywhere into both the animate and the inanimate.

Commentary (અનુસંધાન):
The manifest quarter enters both અશન, the eating, and અનશન, the non-eating. Life and matter are both included in the sacred manifestation.

This supports the Vedantic insight that names and forms differ, but their source is one. The Gita's teaching of the Lord pervading the universe by one portion is very close in spirit.

Practically, expand care beyond people alone. Land, tools, books, buildings, and ecosystems are also part of the field through which life is supported. Responsible living honors both animate and inanimate.

તસ્મા᳚દ્વિ॒રાડ॑જાયત । વિ॒રાજો॒ અધિ॒ પૂરુ॑ષઃ ।
સ જા॒તો અત્ય॑રિચ્યત । પ॒શ્ચાદ્ભૂમિ॒મથો॑ પુ॒રઃ ॥

Word Meanings (પદાર્થ):
તસ્માત્ - from that; from him
વિરાટ્ - Virat; the manifest cosmic form
અજાયત - was born; arose
વિરાજઃ - from Viraj; the shining manifest principle
અધિ - contextual word sense: from Virat the Purusha was manifest in relation
પુરુષઃ - the Cosmic Person; the Supreme Person
સઃ - he; that Lord
જાતઃ - born; arisen
અત્યરિચ્યત - expanded beyond
પશ્ચાત્ - behind; afterwards
ભૂમિમ્ - the earth
અથઃ - below; thereafter
પુરઃ - in front; before

Translation (ભાવાર્થ):
From the Purusha arose Virat, the cosmic form; and in relation to Virat, the Purusha appeared. Having manifested, he expanded beyond the earth, behind and before.

Commentary (અનુસંધાન):
વિરાટ્ is the gross cosmic organism, the universe as one body. The verse moves between source and manifestation: the Purusha is cause, yet also appears through the cosmic form.

Vedanta often distinguishes વિરાટ્, હિરણ્યગર્ભ, and ઈશ્વર as ways of contemplating the one reality at different levels. Such distinctions help meditation, but should not obscure the non-separate source.

Practically, see systems as wholes. A family, team, or society is not just isolated parts; it has a collective body. Wise action considers the whole organism.

યત્પુરુ॑ષેણ હ॒વિષા᳚ । દે॒વા ય॒જ્ઞમત॑ન્વત ।
વ॒સં॒તો અ॑સ્યાસી॒દાજ્યમ્᳚ । ગ્રી॒ષ્મ ઇ॒ધ્મશ્શ॒રધ્ધ॒વિઃ ॥

Word Meanings (પદાર્થ):
યત્ - which; that which
પુરુષેણ - with the Purusha; through the Cosmic Person
હવિષા - with oblation
દેવાઃ - the gods; divine powers
યજ્ઞમ્ - the sacrifice; sacred offering
અતન્વત - spread out; extended
વસંતઃ - spring
અસ્ય - of him; of this
આસીત્ - became; was
આજ્યમ્ - clarified butter; ghee offering
ગ્રીષ્મઃ - summer
ઇધ્મઃ - sacrificial fuel
શરદ્ - autumn
હવિઃ - offering

Translation (ભાવાર્થ):
When the gods performed the sacrifice with the Purusha as the offering, spring became the ghee, summer the fuel, and autumn the oblation.

Commentary (અનુસંધાન):
Creation is described as યજ્ઞ. Time itself, through the seasons, becomes part of the offering. The universe is not manufactured mechanically; it is ritually ordered and sacred.

The Gita's third chapter develops this yajna vision: offering sustains rain, food, beings, and duty. Shankara reads selfless yajna as purifying when done without clinging to fruit.

Practically, treat time as offering material. Each season of life has its proper gift: learning, work, family responsibility, service, and contemplation. Waste of time is waste of sacred fuel.

સ॒પ્તાસ્યા॑સન્પરિ॒ધયઃ॑ । ત્રિઃ સ॒પ્ત સ॒મિધઃ॑ કૃ॒તાઃ ।
દે॒વા યદ્ય॒જ્ઞં ત॑ન્વા॒નાઃ । અબ॑ધ્ન॒ન્-પુરુ॑ષં પ॒શુમ્ ॥

Word Meanings (પદાર્થ):
સપ્ત - seven
આસન્ - were
પરિધયઃ - enclosing sticks; sacrificial boundaries
ત્રિઃ - thrice; three
સપ્ત - seven
સમિધઃ - fuel sticks
કૃતાઃ - made; arranged
દેવાઃ - the gods; divine powers
યજ્ઞમ્ - the sacrifice; sacred offering
તન્વાનાઃ - spreading; extending
અબધ્નન્ - bound; consecrated
પુરુષમ્ - the Cosmic Person
પશુમ્ - cattle; living wealth

Translation (ભાવાર્થ):
Seven were the enclosing sticks and thrice seven the fuel-sticks. As the gods extended the sacrifice, they bound the Purusha as the sacred offering.

Commentary (અનુસંધાન):
The numbers and ritual objects signal cosmic order. પશુ here is sacrificial being, not a crude image of violence. The hymn uses ritual language to show that manifestation requires offering of the whole.

Traditional commentators often read the ritual details cosmologically, mapping them onto worlds, meters, principles, and seasons. The deeper point is that ordered sacrifice underlies ordered creation.

In life, real creation demands commitment. A book, home, business, or spiritual life is not built from preference alone; something must be offered, bounded, and sustained.

તં-યઁ॒જ્ઞં બ॒ર્॒હિષિ॒ પ્રૌક્ષન્॑ । પુરુ॑ષં જા॒તમ॑ગ્ર॒તઃ ।
તેન॑ દે॒વા અય॑જંત । સા॒ધ્યા ઋષ॑યશ્ચ॒ યે ॥

Word Meanings (પદાર્થ):
તમ્ - him; that one
યજ્ઞમ્ - the sacrifice; sacred offering
બર્હિષિ - on the sacred grass
પ્રૌક્ષન્ - sprinkled; consecrated
પુરુષમ્ - the Cosmic Person
જાતમ્ - born
અગ્રતઃ - in the beginning; before all
તેન - by that; through him
દેવાઃ - the gods; divine powers
અયજંત - they worshipped; sacrificed
સાધ્યાઃ - the Sadhyas, perfected divine beings
ઋષયઃ - seers; sages
ચ - and
યે - those who

Translation (ભાવાર્થ):
They consecrated that primordial sacrifice, the Purusha born in the beginning, upon the sacred grass. With him the gods, Sadhyas, and seers performed worship.

Commentary (અનુસંધાન):
પ્રૌક્ષણ, sprinkling, indicates consecration. Creation begins not with exploitation but with sanctification. The divine beings and seers participate in an ordered sacred act.

This supports the Vedic idea that knowledge, ritual, and cosmic order are linked. The Mundaka Upanishad later distinguishes lower and higher knowledge while still honoring the Vedas as sacred means; the seers do not invent truth but participate in and reveal the already sacred order.

Practically, consecrate your work before using it. A desk, meeting, class, or meal becomes different when approached with gratitude and clean intention.

તસ્મા᳚દ્ય॒જ્ઞાથ્સ॑ર્વ॒હુતઃ॑ । સંભૃ॑તં પૃષદા॒જ્યમ્ ।
પ॒શૂગ્ગ્-સ્તાગ્ગ્-શ્ચ॑ક્રે વાય॒વ્યાન્॑ । આ॒ર॒ણ્યાન્-ગ્રા॒મ્યાશ્ચ॒ યે ॥

Word Meanings (પદાર્થ):
તસ્માત્ - from that; from him
યજ્ઞાત્ - from sacrifice
સર્વ-હુતઃ - contextual word sense: from that all-offering sacrifice
પૃષદ્-આજ્યમ્ - curd-mixed ghee; speckled oblation
સંભૃતમ્ - gathered; collected
પશૂન્ - animals; beings
ચક્રે - made; fashioned
વાયવ્યાન્ - those of the air
આરણ્યાન્ - forest-dwelling
ગ્રામ્યાઃ - village/domestic
ચ - and

Translation (ભાવાર્થ):
From that all-offering sacrifice arose nourishing essence, and from it were formed animals of the air, the forest, and the village.

Commentary (અનુસંધાન):
The hymn treats animal life as emerging from sacred offering, not as accidental resource. સર્વ-હુત means all-offered: the diversity of life is rooted in total sacrifice.

The opening peace for two-footed and four-footed beings is now explained cosmologically. Vedic order includes animals within divine concern, and the Isha Upanishad's ઈશાવાસ્યં ઇદં સર્વમ્ supports this reverent seeing of all life as pervaded by the Lord.

Practically, this encourages responsible relation to animals and food systems. Use resources with gratitude, avoid cruelty, and remember that convenience does not erase sacred interdependence.

તસ્મા᳚દ્ય॒જ્ઞાથ્સ॑ર્વ॒હુતઃ॑ । ઋચઃ॒ સામા॑નિ જજ્ઞિરે ।
છંદાગ્મ્॑સિ જજ્ઞિરે॒ તસ્મા᳚ત્ । યજુ॒સ્તસ્મા॑દજાયત ॥

Word Meanings (પદાર્થ):
તસ્માત્ - from that; from him
યજ્ઞાત્ - from sacrifice
સર્વ-હુતઃ - contextual word sense: from that all-offering sacrifice
ઋચઃ - Rigvedic hymns
સામાનિ - Samavedic chants
છંદાંસિ - meters
યજુઃ - Yajurvedic sacrificial formulas
અજાયત - arose, was born

Translation (ભાવાર્થ):
From that all-offering sacrifice arose the Rig hymns, the Saman chants, the sacred meters, and the Yajur formulas; knowledge, rhythm, and ritual speech all emerge from the same cosmic source.

Commentary (અનુસંધાન):
Even the Veda is presented as emerging from cosmic sacrifice: ઋચઃ, સામાનિ, છંદાંસિ, and યજુસ્ arise from the same source. Sound, meter, chant, and formula are not arbitrary human inventions but sacred order revealed in language.

The Vedic tradition treats શ્રુતિ as heard, not authored. This verse poetically grounds that idea: sacred speech is born with cosmic order. Shankara's reliance on શ્રુતિ as a means of Brahman-knowledge rests on this sacred authority.

Practically, respect language. Words can reveal order or create disorder. Use speech for truth, praise, learning, and repair rather than gossip and harm.

તસ્મા॒દશ્વા॑ અજાયંત । યે કે ચો॑ભ॒યાદ॑તઃ ।
ગાવો॑ હ જજ્ઞિરે॒ તસ્મા᳚ત્ । તસ્મા᳚જ્જા॒તા અ॑જા॒વયઃ॑ ॥

Word Meanings (પદાર્થ):
તસ્માત્ - from that; from him
અશ્વાઃ - horses
અજાયંત - contextual word sense: from that arose horses
યે - those who
કે - who; which
ચ - and
ઉભય-આદતઃ - with teeth on both sides
ગાવઃ - cows
જજ્ઞિરે - were born
અજાઃ - goats
અવયઃ - sheep

Translation (ભાવાર્થ):
From that sacrifice arose horses, animals with two rows of teeth, cows, goats, and sheep; even the practical supports of travel, food, livelihood, and agrarian life are traced to the sacred offering.

Commentary (અનુસંધાન):
The verse lists અશ્વાઃ, ગાવઃ, અજાઃ, and અવયઃ, animals central to movement, nourishment, and livelihood. Practical life and sacred order are linked; these supports arise from the same cosmic offering.

Vedic life does not isolate spirituality from agriculture, travel, and sustenance. The Bhagavad Gita's yajna-cycle, where beings depend on food, rain, sacrifice, and action, echoes this same insight: the sacred is woven through the economy of living.

In daily life, remember the unseen supports behind comfort: animals, soil, workers, tools, and systems. Gratitude should lead to ethical consumption and fair treatment.

યત્પુરુ॑ષં॒-વ્યઁ॑દધુઃ । ક॒તિ॒થા વ્ય॑કલ્પયન્ન્ ।
મુખં॒ કિમ॑સ્ય॒ કૌ બા॒હૂ । કાવૂ॒રૂ પાદા॑વુચ્યેતે ॥

Word Meanings (પદાર્થ):
યત્ - which; that which
પુરુષમ્ - the Cosmic Person
વ્યદધુઃ - divided; arranged
કતિધા - in how many ways
વ્યકલ્પયન્ - did they arrange?
મુખમ્ - face; mouth
કિમ્ - what
અસ્ય - of him; of this
કૌ - which two
બાહૂ - arms
કાઉ - which two
ઊરૂ - thighs
પાદૌ - feet
ઉચ્યેતે - are said to be

Translation (ભાવાર્થ):
When they arranged the Purusha, in how many ways did they form him? What became his mouth, what his arms, what his thighs, and what are said to be his feet?

Commentary (અનુસંધાન):
The hymn now asks a symbolic question through મુખમ્, બાહૂ, ઊરૂ, and પાદૌ, the body-parts of the cosmic person. The image is not meant to demean parts; a body lives only when all parts serve the whole.

Traditional commentators use this question to introduce the functional emergence of social orders from the cosmic person. The healthiest reading emphasizes interdependence, duty, and sacred dignity of each function.

Practically, ask this about any organization: what is the voice, what are the arms, what supports movement, what carries weight? Respect every function needed for the whole to stand.

બ્રા॒હ્મ॒ણો᳚ઽસ્ય॒ મુખ॑માસીત્ । બા॒હૂ રા॑જ॒ન્યઃ॑ કૃ॒તઃ ।
ઊ॒રૂ તદ॑સ્ય॒ યદ્વૈશ્યઃ॑ । પ॒દ્ભ્યાગ્મ્ શૂ॒દ્રો અ॑જાયત ॥

Word Meanings (પદાર્થ):
બ્રાહ્મણઃ - the Brahmana; priestly class
અસ્ય - of him; of this
મુખમ્ - face; mouth
આસીત્ - became; was
બાહૂ - arms
રાજન્યઃ - the ruling/protective class
કૃતઃ - done
ઊરૂ - thighs
વૈશ્યઃ - the productive/merchant class
પદ્ભ્યામ્ - from the feet
શૂદ્રઃ - the service class
અજાયત - was born; arose

Translation (ભાવાર્થ):
The Brahmana was his mouth; the Rajanya became his arms; the Vaishya was his thighs; and the Shudra arose from his feet.

Commentary (અનુસંધાન):
This verse is best read as cosmic-function symbolism. મુખ stands for teaching, prayer, and knowledge; બાહુ for protection and governance; ઊરૂ for production and exchange; પાદ for support and service. None can live apart from the body.

Traditional dharma discussions often became socially rigid, and modern readers must avoid using the verse to justify arrogance or humiliation. The Vedic body metaphor, read responsibly, teaches interdependence and sacred duty. The Gita's ગુણ-કર્મ-વિભાગ frames social function through qualities and work, not contempt.

In daily life, honor every role. A society fails when knowledge despises service, power despises labor, or wealth despises protection. Success comes when all functions cooperate under dharma.

ચં॒દ્રમા॒ મન॑સો જા॒તઃ । ચક્ષોઃ॒ સૂર્યો॑ અજાયત ।
મુખા॒દિંદ્ર॑શ્ચા॒ગ્નિશ્ચ॑ । પ્રા॒ણાદ્વા॒યુર॑જાયત ॥

Word Meanings (પદાર્થ):
ચંદ્રમા - the moon
મનસઃ - from the mind
જાતઃ - born; arisen
ચક્ષોઃ - from the eye
સૂર્યઃ - the sun
અજાયત - was born; arose
મુખાત્ - from the mouth
ઇંદ્રઃ - Indra, lordly divine power
ચ - and
અગ્નિઃ - Agni, sacred fire
પ્રાણાત્ - from breath
વાયુઃ - Vayu; wind; life-breath
અજાયત - was born; arose

Translation (ભાવાર્થ):
The moon arose from his mind, the sun from his eye, Indra and Agni from his mouth, and Vayu from his breath.

Commentary (અનુસંધાન):
The cosmos is mapped onto consciousness and body: ચંદ્ર with મનસ્, sun with ચક્ષુઃ, Agni and Indra with speech and power, Vayu with પ્રાણ. The universe is contemplated as a living sacred organism.

Upanishadic meditation often correlates deities with bodily and mental functions. Shankara explains such correlations as aids for recognizing the unity behind macrocosm and microcosm.

Practically, treat mind, sight, speech, and breath as sacred. Calm the mind, purify what you look at, speak with responsibility, and breathe before reacting.

નાભ્યા॑ આસીદં॒તરિ॑ક્ષમ્ । શી॒ર્ષ્ણો દ્યૌઃ સમ॑વર્તત ।
પ॒દ્ભ્યાં ભૂમિ॒ર્દિશઃ॒ શ્રોત્રા᳚ત્ । તથા॑ લો॒કાગ્મ્ અ॑કલ્પયન્ન્ ॥

Word Meanings (પદાર્થ):
નાભ્યાઃ - from the navel
અંતરિક્ષમ્ - the mid-space; atmosphere
આસીત્ - became; was
શીર્ષ્ણઃ - from the head
દ્યૌઃ - heaven; the luminous sky
સમવર્તત - arose; came into being
પદ્ભ્યામ્ - from the feet
ભૂમિઃ - earth
દિશઃ - directions
શ્રોત્રાત્ - from hearing; from the ear
તથા - in the same way
લોકાન્ - worlds
અકલ્પયન્ - they fashioned; arranged

Translation (ભાવાર્થ):
From his navel arose the midspace; from his head, heaven; from his feet, earth; from his hearing, the directions. Thus the worlds were formed.

Commentary (અનુસંધાન):
The cosmic body becomes the architecture of space: નાભિ, શીર્ષન્, પાદૌ, and શ્રોત્ર correspond to midspace, heaven, earth, and directions. The point is ordered dependence of the worlds on the Purusha.

The Brihadaranyaka and Chandogya Upanishads often use cosmic correspondences to train the mind out of fragmentation. Seeing the world as one body supports reverence and reduces egoic isolation.

In practical life, create ordered space around you. A disorderly environment scatters attention; a well-arranged home, desk, and schedule become small reflections of cosmic order.

વેદા॒હમે॒તં પુરુ॑ષં મ॒હાંતમ્᳚ । આ॒દિ॒ત્યવ॑ર્ણં॒ તમ॑સ॒સ્તુ પા॒રે ।
સર્વા॑ણિ રૂ॒પાણિ॑ વિ॒ચિત્ય॒ ધીરઃ॑ । નામા॑નિ કૃ॒ત્વાઽભિ॒વદ॒ન્॒, યદાઽઽસ્તે᳚ ॥

Word Meanings (પદાર્થ):
વેદ - I know; the Veda
અહમ્ - I
એતમ્ - this one
પુરુષમ્ - the Cosmic Person
મહાંતમ્ - great; vast
આદિત્ય-વર્ણમ્ - radiant like the sun
તમસઃ - beyond darkness; of darkness
તુ - but; however
પારે - beyond
સર્વાણિ - all things
રૂપાણિ - forms
વિચિત્ય - having arranged; having diversified
ધીરઃ - the wise, steady one
નામાનિ - names
કૃત્વા - having made
અભિવદન્ - calling; speaking forth
યદ્ - which
આસ્તે - abides; remains

Translation (ભાવાર્થ):
I know this great Purusha, radiant like the sun and beyond darkness. The wise one, having fashioned all forms and names, remains as their underlying reality.

Commentary (અનુસંધાન):
This is a realization statement: વેદ અહમ્, "I know." The Purusha is તમસઃ પારે, beyond darkness, yet all names and forms arise through him.

The phrase resonates strongly with Upanishadic knowledge of Brahman as the end of ignorance. The Gita's light imagery and Shankara's emphasis on knowledge removing અવિદ્યા fit naturally here.

Practically, seek the light beyond labels. Names and roles are useful, but do not let them trap you. See the person behind the title, the purpose behind the task, and the truth behind the appearance.

ધા॒તા પુ॒રસ્તા॒દ્યમુ॑દાજ॒હાર॑ । શ॒ક્રઃ પ્રવિ॒દ્વા-ન્પ્ર॒દિશ॒શ્ચત॑સ્રઃ ।
તમે॒વં-વિઁ॒દ્વાન॒મૃત॑ ઇ॒હ ભ॑વતિ । નાન્યઃ પંથા॒ અય॑નાય વિદ્યતે ॥

Word Meanings (પદાર્થ):
ધાતા - the sustainer; creator
પુરસ્તાત્ - in front; at first
ઉદાજહાર - declared; raised up
શક્રઃ - Indra; the mighty one
પ્રવિદ્વાન્ - knowing fully
પ્રદિશઃ - directions; quarters
ચતસ્રઃ - four
તમ્ - him; that one
એવમ્ - thus
વિદ્વાન્ - one who knows
અમૃતઃ - immortal; deathless
ઇહ - here
ભવતિ - becomes; comes to be
ન - not
અન્યઃ - another person
પંથા - path
અયનાય - for going; for attainment
વિદ્યતે - is found; exists

Translation (ભાવાર્થ):
The Creator proclaimed this in the beginning, and Indra, knowing it, spread it through the four directions. One who knows the Purusha in this way becomes immortal here; there is no other path to the final goal.

Commentary (અનુસંધાન):
The hymn now turns cosmic vision into liberating knowledge. એવં વિદ્વાન્, knowing thus, is the key. Ritual imagery prepares the mind, but knowledge of the Purusha grants immortality.

Upanishads repeatedly say that knowing the supreme reality crosses death. Shankara's Advaita interprets this as knowledge of one's identity with the deathless Brahman; Vaishnava traditions read it as liberating knowledge and devotion to the supreme Lord.

In daily life, knowledge must be assimilated, not merely admired. Repeatedly ask: what do I know to be true, and am I living from it?

ય॒જ્ઞેન॑ ય॒જ્ઞમ॑યજંત દે॒વાઃ । તાનિ॒ ધર્મા॑ણિ પ્રથ॒માન્યા॑સન્ન્ ।
તે હ॒ નાકં॑ મહિ॒માનઃ॑ સચંતે । યત્ર॒ પૂર્વે॑ સા॒ધ્યાઃ સંતિ॑ દે॒વાઃ ॥

Word Meanings (પદાર્થ):
યજ્ઞેન - by sacrifice
યજ્ઞમ્ - the sacrifice; sacred offering
અયજંત - they worshipped; sacrificed
દેવાઃ - the gods; divine powers
તાનિ - those
ધર્માણિ - dharmas; sacred principles
પ્રથમાનિ - first; primordial
આસન્ - were
તે - to you; your
હ - indeed, certainly
નાકમ્ - heavenly realm
મહિમાનઃ - great ones; glories
સચંતે - attain; dwell with
યત્ર - where
પૂર્વે - ancient; earlier
સાધ્યાઃ - the Sadhyas, perfected divine beings
સંતિ - are; exist
દેવાઃ - the gods; divine powers

Translation (ભાવાર્થ):
By sacrifice the gods worshipped the sacrifice. Those were the first dharmas. Through those greatnesses they reached the heavenly realm where the ancient Sadhya deities dwell.

Commentary (અનુસંધાન):
The phrase યજ્ઞેન યજ્ઞમ્ is profound: sacred action is sustained by sacred offering. Dharma begins when life gives itself back to the order from which it came.

The Gita's yajna-cycle is a direct continuation of this vision. Even knowledge, charity, austerity, and disciplined action can become yajna when egoistic ownership is released.

Practically, convert work into offering. Do your duty well, dedicate the result, and let shared welfare matter. That turns ordinary labor into dharma.

અ॒દ્ભ્યઃ સંભૂ॑તઃ પૃથિ॒વ્યૈ રસા᳚ચ્ચ । વિ॒શ્વક॑ર્મણઃ॒ સમ॑વર્ત॒તાધિ॑ ।
તસ્ય॒ ત્વષ્ટા॑ વિ॒દધ॑દ્રૂ॒પમે॑તિ । તત્પુરુ॑ષસ્ય॒ વિશ્વ॒માજા॑ન॒મગ્રે᳚ ॥

Word Meanings (પદાર્થ):
અદ્ભ્યઃ - from the waters
સંભૂતઃ - born; arisen
પૃથિવ્યૈ - from the earth; of earth
રસાત્ - from essence; sap
ચ - and
વિશ્વકર્મણઃ - from Vishvakarma; the all-maker
અધિ - contextual word sense: arose from the universal maker
સમવર્તત - arose; came into being
તસ્ય - his
ત્વષ્ટા - Tvashta, the divine shaper
રૂપમ્ - form
વિદધત્ - fashioning; arranging
તત્ - that
પુરુષસ્ય - of a man
વિશ્વમ્ - the universe; all
આજાનમ્ - the original birth; beginning
અગ્રે - at the summit/forefront

Translation (ભાવાર્થ):
Born from the waters and the essence of earth, arising from the universal maker, his form was shaped by Tvashta. In the beginning this was the universal emergence of the Purusha.

Commentary (અનુસંધાન):
Waters, earth-essence, વિશ્વકર્મન્, and ત્વષ્ટા describe the shaping of manifestation. Creation is both fluid and formed, essence and structure.

Vedic cosmology often uses waters as primordial potential and Tvashta as divine shaper. Vedanta uses such images to contemplate the transition from unmanifest cause to manifest names and forms.

Practically, good creation also needs both fluidity and form. Ideas are like waters; disciplined design is Tvashta. Without both, projects either remain vague or become rigid.

વેદા॒હમે॒તં પુરુ॑ષં મ॒હાંતમ્᳚ । આ॒દિ॒ત્યવ॑ર્ણં॒ તમ॑સઃ॒ પર॑સ્તાત્ ।
તમે॒વં-વિઁ॒દ્વાન॒મૃત॑ ઇ॒હ ભ॑વતિ । નાન્યઃ પંથા॑ વિદ્ય॒તેઽય॑નાય ॥

Word Meanings (પદાર્થ):
વેદ - I know; the Veda
અહમ્ - I
એતમ્ - this one
પુરુષમ્ - the Cosmic Person
મહાંતમ્ - great; vast
આદિત્ય-વર્ણમ્ - sun-like in radiance
તમસઃ - beyond darkness; of darkness
પરસ્તાત્ - beyond
તમ્ - him; that one
એવમ્ - thus
વિદ્વાન્ - one who knows
અમૃતઃ - immortal; deathless
ઇહ - here
ભવતિ - becomes; comes to be
ન - not
અન્યઃ - another person
પંથા - path
વિદ્યતે - is found; exists
અયનાય - for going; for attainment

Translation (ભાવાર્થ):
I know this great Purusha, radiant like the sun and beyond darkness. One who knows him in this way becomes immortal here; no other path exists for the final goal.

Commentary (અનુસંધાન):
The repetition emphasizes the hymn's highest teaching: cosmic speculation must culminate in knowing the luminous Purusha beyond darkness. ઇહ, here, shows that immortality is realized while living.

The same insight appears in many Upanishads: knowledge of the supreme removes death-fear. Whether expressed as non-dual realization or loving surrender to the Supreme Lord, the transformation must be direct and existential.

In practical life, return often to what removes fear. The test of spiritual knowledge is not vocabulary but freedom from panic, selfishness, and despair.

પ્ર॒જાપ॑તિશ્ચરતિ॒ ગર્ભે॑ અં॒તઃ । અ॒જાય॑માનો બહુ॒ધા વિજા॑યતે ।
તસ્ય॒ ધીરાઃ॒ પરિ॑જાનંતિ॒ યોનિમ્᳚ । મરી॑ચીનાં પ॒દમિ॑ચ્છંતિ વે॒ધસઃ॑ ॥

Word Meanings (પદાર્થ):
પ્રજાપતિઃ - the Lord of beings (Creator)
ગર્ભે - in the womb; within
અંતઃ - inside
ચરતિ - moves; dwells
અજાયમાનઃ - unborn
બહુધા - in many ways
વિજાયતે - is born; manifests
તસ્ય - his
ધીરાઃ - the wise; steadfast seers
પરિજાનંતિ - know fully
યોનિમ્ - source; womb
મરીચીનામ્ - of the rays; of the Maricis
પદમ્ - place; state; goal
ઇચ્છંતિ - desire; seek
વેધસઃ - the wise creators; knowers

Translation (ભાવાર્થ):
Prajapati moves within the womb; though unborn, he is born in many forms. The wise know his source, and the creators seek the radiant station.

Commentary (અનુસંધાન):
અજાયમાનઃ બહુધા વિજાયતે is a classic paradox: the unborn appears as many births. The source remains unborn while manifestation multiplies.

This is close to the Gita's teaching of divine birth: the Lord is unborn yet appears through his own power. Advaita reads such manifestation as dependent appearance; theistic Vedanta reads it as sovereign self-expression.

Practically, remember the unborn center amid changing roles. You may be child, parent, worker, leader, or student, but do not lose the deeper self in role-births.

યો દે॒વેભ્ય॒ આત॑પતિ । યો દે॒વાનાં᳚ પુ॒રોહિ॑તઃ ।
પૂર્વો॒ યો દે॒વેભ્યો॑ જા॒તઃ । નમો॑ રુ॒ચાય॒ બ્રાહ્મ॑યે ॥

Word Meanings (પદાર્થ):
યઃ - who; the one who
દેવેભ્યઃ - for the gods; from the gods
આતપતિ - shines; gives heat
યઃ - who; the one who
દેવાનામ્ - of the gods
પુરોહિતઃ - priest; one placed before
પૂર્વઃ - preceded by
યઃ - who; the one who
દેવેભ્યઃ - for the gods; from the gods
જાતઃ - born; arisen
નમઃ - salutations
રુચાય - to radiance; to sacred brilliance
બ્રાહ્મયે - Brahmic; belonging to Brahman

Translation (ભાવાર્થ):
Salutations to the Brahmic radiance, to him who shines for the gods, who is their priest, and who arose before the gods.

Commentary (અનુસંધાન):
રુચા બ્રાહ્મી is sacred radiance. The source illumines even the gods and stands before them as priestly intelligence. Divine functions depend on a prior light.

The Kena Upanishad similarly teaches that the gods themselves are empowered by Brahman. Their victory is not independent. This prevents worship from fragmenting the ultimate source.

In daily life, honor the source behind visible success. Teams praise front-stage achievers, but wisdom sees the prior conditions, teachers, parents, and grace that made success possible.

રુચં॑ બ્રા॒હ્મં જ॒નયં॑તઃ । દે॒વા અગ્રે॒ તદ॑બ્રુવન્ન્ ।
યસ્ત્વૈ॒વં બ્રા᳚હ્મ॒ણો વિ॒દ્યાત્ । તસ્ય॑ દે॒વા અસ॒ન્ વશે᳚ ॥

Word Meanings (પદાર્થ):
રુચમ્ - radiance; sacred brilliance
બ્રાહ્મમ્ - Brahmic; sacred to Brahman
જનયંતઃ - bringing forth; generating
દેવાઃ - the gods; divine powers
અગ્રે - at the summit/forefront
તત્ - that
અબ્રુવન્ - they said
યઃ - who; the one who
તુ - but; however
એવમ્ - thus
બ્રાહ્મણઃ - the Brahmana; priestly class
વિદ્યાત્ - should know
તસ્ય - his
દેવાઃ - the gods; divine powers
અસન્ - became; were
વશે - under control; in obedience

Translation (ભાવાર્થ):
Generating the Brahmic radiance, the gods declared in the beginning: the knower who understands this has the gods in his favor.

Commentary (અનુસંધાન):
The power praised here is knowledge aligned with sacred radiance, not domination by ego. વશે means the divine powers become favorable to one who knows and lives in alignment.

In Vedanta, knowledge harmonizes the faculties. When speech, mind, breath, and action are aligned with truth, the inner "deities" no longer pull in conflicting directions.

Practically, integrity makes life cooperative. When you are truthful and disciplined, memory, speech, energy, and relationships begin to support rather than sabotage your purpose.

હ્રીશ્ચ॑ તે લ॒ક્ષ્મીશ્ચ॒ પત્ન્યૌ᳚ । અ॒હો॒રા॒ત્રે પા॒ર્શ્વે ।
નક્ષ॑ત્રાણિ રૂ॒પમ્ । અ॒શ્વિનૌ॒ વ્યાત્તમ્᳚ ।
ઇ॒ષ્ટં મ॑નિષાણ । અ॒મું મ॑નિષાણ । સર્વં॑ મનિષાણ ॥

Word Meanings (પદાર્થ):
હ્રીઃ - modesty; sacred humility
ચ - and
તે - to you; your
લક્ષ્મીઃ - Lakshmi; auspicious prosperity
પત્ન્યૌ - wives; consorts
અહોરાત્રે - day and night
પાર્શ્વે - at the sides
નક્ષત્રાણિ - stars; lunar mansions
રૂપમ્ - form
અશ્વિનૌ - the twin Ashvins
વ્યાત્તમ્ - opened; spread
ઇષ્ટમ્ - desired good
મનિષાણ - grant; fulfill
અમુમ્ - that other; that world
મનિષાણ - grant; fulfill
સર્વમ્ - all; everything
મનિષાણ - grant; fulfill

Translation (ભાવાર્થ):
Modesty and Lakshmi are your consorts; day and night stand by your sides; the stars are your form; the Ashvins are your open power. Grant the desired good, grant the higher goal, grant all that is truly worth seeking.

Commentary (અનુસંધાન):
The closing vision is majestic and intimate. હ્રીઃ and લક્ષ્મી together mean prosperity must be joined with modesty and moral restraint. Day, night, and stars are limbs of the Purusha's cosmic form.

Sri Vaishnava and broader Vishnu traditions especially cherish this verse because Lakshmi is inseparable from the Supreme. Vedantic contemplation sees that abundance without હ્રીઃ becomes dangerous, while modest abundance becomes auspicious.

Practically, ask for all good only with humility. Wealth, success, and recognition should be accompanied by restraint, gratitude, and service. That is how prosperity remains blessed.

તચ્છં॒-યોઁરાવૃ॑ણીમહે । ગા॒તું-યઁ॒જ્ઞાય॑ । ગા॒તું-યઁ॒જ્ઞપ॑તયે । દૈવી᳚ સ્વ॒સ્તિર॑સ્તુ નઃ । સ્વ॒સ્તિર્માનુ॑ષેભ્યઃ । ઊ॒ર્ધ્વં જિ॑ગાતુ ભેષ॒જમ્ । શં નો॑ અસ્તુ દ્વિ॒પદે᳚ । શં ચતુ॑ષ્પદે ।
ઓં શાંતિઃ॒ શાંતિઃ॒ શાંતિઃ॑ ॥

Word Meanings (પદાર્થ):
તત્ - that
શં - peace; auspiciousness
યોઃ - in the two
આવૃણીમહે - we choose; we seek
ગાતુમ્ - path; access; movement toward the goal
યજ્ઞાય - for sacrifice; for worship
ગાતુમ્ - path; access; movement toward the goal
યજ્ઞપતયે - to the Lord of sacrifice
દૈવી - divine (feminine adjective)
સ્વસ્તિઃ - wellbeing; auspicious welfare
માનુષેભ્યઃ - for human beings
સ્વસ્તિઃ - wellbeing; auspicious welfare
ભેષજમ્ - healing medicine; remedy
ઊર્ધ્વમ્ - upward
જિગાતુ - may it rise; may it go upward
શં - peace; auspiciousness
દ્વિપદે - for two-footed beings
ચતુષ્પદે - for four-footed beings

Translation (ભાવાર્થ):
We again seek auspicious welfare, the path of sacrifice, and the Lord of sacrifice. May there be divine welfare, human welfare, rising healing, and peace for two-footed and four-footed beings. May there be peace, peace, peace.

Commentary (અનુસંધાન):
The repetition returns the cosmic hymn to universal welfare through સ્વસ્તિ, ભેષજમ્, દ્વિપદ્, and ચતુષ્પદ્. After contemplating the Purusha as all, the prayer naturally includes humans, animals, healing, and sacred action.

This is the Vedic rhythm: knowledge returns as responsibility. The Gita also ends not in private escape but in restored dharma and right action.

Practically, end spiritual study by widening concern. Ask what healing should rise today through your words, work, and choices.

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