Purusa-sitkta ‘The Most Ancient Vedic HymnContents Introduction "The commentators ‘Translation mania mantra 3 rantra S mantra 6 mantra santea 8 santa rmantea 10 ‘mantra mantra 12 santra 13 mantra 14 sanea 15 mantra 16 ‘The Purusa-stkia in Visnu Purina Dhruva's prayersDedated ‘AC. Bhaktvedania Swart Probupia Pounder scirya Imereational Sexe for Krishan Consus Introduction Srimad Bhigavetam combines poetry and philosophical conclusions: Purusasuka isthe origin of that methodology Tis the most fundamental text of Vedi culture. Brahms worshiped Keirodaka-Sy Visnu by mentally reiting the Purus-sktaBhéigavatam 103.20) “The word ski means yr, The itera sense js ‘well said (ucukiam), There are more than thirty wellknown ska! ‘The Sr-Valinavas hoaot a quintuple set. Purusasaa, Narayana suki, Sosutea, Bhi-skea and Nisibis. The Purusastkia is sen in all four Vedss? Each version i slighty different The aumber of verse varies and sometimes ‘he readings difer. The version of Puruz-sake below, from g-Veda Saihitd (1090116), is the most famous. The (German scholar Mex Maller (1823-1900) writes: “As long as ‘man continues to take an interest inthe history of his race, ‘and a5 log 3s we collet in braies and muscums the relics ‘ot former ages, the fist place in that long row of books which 1 bepanapch ori tt ‘aeons 116.8 tmp ee otra ae tetris pn te a a Port ar a pints pene eh Mpa Sonat ‘enna tr cbens ed pra 538609603) ‘SMa wate aa arse in ops10 Puruyasakia contains the resords of the Aryan branch of mankind will belong forever tothe Reveda.”™ ‘The RpVeda consis of ten mandate (antos). “Each ‘mandala consists of hyenas called aur intended for various serifsial itu. The shir in tam consist of inv ‘ual stanzas called re (prase)."« Western scholars hold this ‘opinion: “Phiologcal and linguistic evidence indicate that the Rigveda wus composed inthe north-western region ofthe Indian subcontinent, most likely between , 1500-1200 BCE, though a wider approximation ofc. 1700-1100 BCE has aso been given." Max Maller dates the Purusastk between 1000 BCE and MH BCE," ‘The Vedas are very hurd to understand: éabda-brakna suedurbodhans (Bhagevatam 112136). Krsna ssi veda brahmdoma-viseyas-kadaisay ime | paroksavl raya paroksrt mama ca priya 3 ae A iy of Ane Sui Lr Wine ec, reagan sate 5: epansiptecoti rt tc et ee "Sonor sip ope te eset be Msc ‘Gerard: esting rom ste ent ee ‘mechs enema ce tne [ster jnostaroa nino se bon oe ‘peop ant men te see orate ‘Stead este bie par se tog tnd ace meh aman psa e 0 BSC erm detent segs panty esalorimmn cn anemia Introduction 1 “The Vedas consist of three parts (rituals: worship of gods, Brahman realization) and explain thatthe soul is Brahman. “The Vedic mantras are esoteric an¢ the Vedi seers speak in csoterie terms. I too preter an indirect mode of expression” (Bhagavaxam 11.21.38)? ‘The Pura ot Rg Veda sa hymna stcen verses. The fst ten ate nthe anaup meter end the lst one inthe ‘rupees. Thee sinteen dope profoundike an ean, ‘The symbol i deep: Thee re any layers of meaning For inance, the Pura, Vin ale Sovaiala (He hat sreen parts) (Bhagat 121; 51818) The worl as ellis sodas godai kala wd sarvam (Kak Brahmana 81164) ampathe Bramana 132213). ‘According to Rope Gosviml. the Parusaisnamed Sodaisala ‘cause He ha the snten tascendensl potencies, ted in an andere work calles Bhakivvetar 8, Bho, Ki La (ao called Nia), Kan, and Vidya, andthe group of tine (Vinal, Ukarin, Mand, Key, You, Pra, Sa, Wena? and “Anugrahi’) (Loghu bhagavamta 15.129) iva Goevami reterates this information (Loghignae: towant W144), Those snteen penis are nde in Bhagevaam: vy catudsodase-paaakbhih, “He was surounded by four potencies, sateen potencies, end five potencies” (Bhigovotam 2917) (Lagh-bhagevetaeria 1324). Ta. addon, Iva Gosvin says tbe Lord i Sodaiokaia because He i repletewith energies that are conducive to the estion of the enivse”Vivanitha CCakravar says He is Sodaakal became He alike @ 1 Sear cae toner mona ra anes meee name pioacemee pe me See trennpeange noaagana) ‘Sptercin aimee age yew {Epes ancestry tome son)2 Purusa-skia {all moon: Sidhara Svimt says He is Sodais-kala in the sense that He has a mind, ten senses and five elements, He controller of Vira and of the souls the Univeral Form. Tn that regard, the Bhdgavatam says: eva ssi Dh raviiahpadea-dhatubhi ehadha dasodhatmnar vibhjon ‘sate gun, “Atter entering bodies (as Paramatins, which ae created by the five elements, the Lord divides Himself ito one (the min) and into en (the ten senses) and makes the souls experince sensory objects” (Bhdgavatan 11.33)" Ieisimpled that He figuratively divided Hime into the five elements 8 well ‘The theme of sodaia-kala isthe topic of the six question in Praina Upanivad. Bhéracvija asked Pippalida about the sigaiience ofthe Purvsas cesignation of Soda-kala Pippalide replied thatthe following sixteen fundamental worldly aspects originate in the Purusa: He created the lle force (Mulkhya-Prap); fom it eae faith the five elements the senses, the mind, food, strength, austerity, mantras, ites, the world, and names * Pippalads gave this analogy: Jat as rivers, whose goal i the ocean, merge inthe ocean after reaching it and are then called “ocean” since their names 1S lat atanbnap raed 58, 1a falta antares yee ‘ul Skiaaaarn por mae ay ‘etn gona nin sass apo agse ceases vata ace eee (5 Sonne oper path intr anny asp rr eth Sener pepe ‘stn ene ta nna Sent ‘Pea prea pn pn ane Traci ns once Introdvetion B ‘and forms have come 1 il, so these ssteen aspects of His isappear after ataining Him, the ultimate witness, and are called "Purusa"at tha ime since their names and forms have ‘come toil Pippaéa sid that these sixteen aspects ae in “Him, the wheel of Time, lke spokes ate on the wheel of vehicle ‘The Commentators The source for the main text of Purasia is Dr. Siva Snakara Avasth's Purua-sakta-bhayyrsangraha.” The commentaries of Syidhara Simi, of Jivn Gosvimi, and of Viivanitha Cakravart on the corresponding verses in _Bhagavaans are show io the translation. Other comments- {orsare as follows in chronological order. The source forthe ‘texts ofthose commentaries is Purusa sake bhva-sangraha 2 Sounaks—He is the well-known Saunaka who wrote Rk-vedapratiakhsa and soon. Dr. Sive-Sankara says Saunakalved during etme of Yudhisthira, thee thousend sears before the modern er. Max Mller says Saunaka 2m pahet np pit emt st pi afte nmcenpcannan ye agen ence peas ‘ht pen prs popper pr Bags ett estou a a to Pe 1s etna ats al mnt on eb pei oa incepta aed s 1 bre A st nent Cana Seater Cnn Vt Vout ian eon ‘Sen nr tno senate amc ep ost nc nnn oct sneer e in St ae auen trasy epee eV SSS Sie suger e ono , Sein sata Gran ahan ana Sn (ateacntnae n ra an pa cpanel pani“ Purasasatie ‘was the teacher of Katyéyana (c. 350 BCE)” Max Miller {quotes x commentator on Katyayana's Sarvinukramani “Shadguruishya continues: “The pupil of Sasnaka was the reverend Asvaliyna, He, having lesred from Sounaka all cred knowledge, made also a Sus and taught it thinking It would improve the understanding and please Saunaka ‘Then, in order to please his pupil, Saunake destroyed his own Sotra, which consed of 2 thousand parts and was more hike & Brakmena(..] The sage Katyiyana had thirteen books before him: ten of Saunake and three of his pupil Asvaliyana. The later consisted of the Sitras in twelve chapters (Srauta-sra), the Grhyesitas in four ‘hapters, andthe fourth Aranyaka (of the Alareyirapyaka) by Advaltyana. The sage Katyavana, having mastered the thirteen books of Saunaka and of his pup compose several works himsel™ Katyiyana’s mostly known for his arth, the first commentary on Paint Ast Sill after quoting Sed-gurasieyn on a previous occasion, Max Miller doubted the veracity of his statement that Rs Grrsamada vas reborn as Saunska and that Sauna was ght by Uprasrava (Sita), theson of Remmaharyaa: "Te need hardly be pointed out that this passage contains a strange and staring mature of legendary and historical mates [.-] ‘Again, does not concera us at present whether Sauraka, the author ofthe Kalpa-str, was the sae as Saunaka, the chi ofthe sages in the Naimishiya forex, to whom, during the great twelve years’ sarifce, Ugrairavas related the Mahibhrats, and who became the teacher of Satinika, the ‘eer an ee ps Bop a ‘ie fares esos 9h Introduction 1s som of Janamejaya. If tht identity could be established, a most important link would be gained, connecting Saunaka and his literary activity with another period of Indian literature. This point must be reserved fr further consideration" Dr Siva Sankara obtained the text of Sauaka's commentary from the Niroaya Sigat Press edition of Sukla Yajur-Vede Sonia 5 Uvata (6. 1050 CE}—He was a Kashmiri to wrote commentaries on Rk-prthya (of Saunaks), on Yap prévakhya, and on Rksarvanioamant (of Katytyana). He lived in Avant (Ujain, India), under the patronage of King ‘Boj, who ruled Satvat 1075-1117 (1019-1161 CE).” Based ‘on Bhimasena's Sudhasagars commentary oa Mammata’s masterpiece of poetical theory called Kaiya-praksa most Scholars agree that Uvata was the brother of Mamma and of Keiyata the author of Mohabhasyepradipe (a commentary fon Patajal's Mahibhayy), ' Venkata Madhava (. 10th to 12th centuries} He wrote ‘wo commentaries on Rg-Veds. Dr, SivaSaikara says he lived around Samat 100-1200 (e. 104-1144 CE). © Raiganithe Muni—He was aSr-Vainava who also wrote commentary on Srtsakta. 2 tern nid sats map ‘Seaman nes pss pts ana See eel ‘onde nnd man prone ro ‘te tha ones pha yp ent ‘than prem nara cpea ean te" ee 13” oe A nde 38. 2B pane patie at a6 Purugasakee ‘9 Siyeca—He was 2 South Indian Vaisgava who lived fn Samvat 1372-1468 (1SI61387 CE). He is the most ‘widely known commentator on the Vedas. He also wrote Dhdnerat (Madhaviyd dhate-vrai), as well as Subhas sudhdnidh, Priyaiina.sudhdeidh, Alaikava-sudhanidhi Purusirha-sudhanidhi, and Yojha-yanrasudhinidhic®™ “'Siyana flourished under King Bukka T and his successor Hariharan the Vijeyanagar Empire of South Indi He vas the son of Mayana, and the pupil of Vishnu Sarvajna and fof Samkarananda. More than a hundred works ste atibuted to him, among which are commentaries on neary all parts ‘ofthe Veda ome were caried out by his pupils, and some were written is conjunction with his brother Madhava or Vidyiranya-vimin. The core portion of the commentary was likely written by Sayana himself, but it also includes ‘contributions of his brother Midhava, and additions by his students and later authors who wrote under Sayana's name. “Sayama” (or also Sayanamadhava) by convention refers to the collective authorship of the commentary asa whole ‘without separating such layers" © Ravga-Réminuja (€. 1200 CE®)—He was a Se-Vaisava ‘who wrote commentaries on the Upanisads, According Siva~ Soak, Range Remanuja's commencary on Purasa-sakea is lmort the same as Renganitha Mun expinations® The ‘same surge references and basic interpretations ae seen in both tens, Inthe tanlation, Ranga Remanuja is mentioned when heads to Rangandthe Man's commentary Mahidhara (16th century®)—He lived in Varavasi® His 3 Greate A son & Kexaniiachewtitme 1 punonye engu n tha pr mh Sars Aa Started pasta, 5 Sorat ea (0 ann Introduction ” works include the Mantramahodadhi (6. 1588), sad the Vedaiipe. The latter concoras the Vajasaneysamhia of the White YajurVeda." 19 Svimi Daydnands Sarssvati—He was a Brihmena from South India bora in Sarat 1881 (1825 CE). Swim Dayinands Saraswat was the founder ofthe Arya Sam eis also famous for his eommentary oa Unadisura. He {is not the same as another person called Svimi Dayiinarda Sarasa (b. 1950). In Purugasakia, the Rsi is Narayana and the presiding pre im ine geri nnd are pre ‘elie arn eg ee Stach ager pda th™ Purssocaea ydpya ssthatty adhkya-matram vivaksitars a praminam, ‘sya gparicchinnatvendpramdnazva, “The word is enclosed by Paramefvara because He abides beyond the worid while pervading an area that isthe measure of twelve fingers. Only 8 superiority is intended to be expresed, not @ meas since He cannot be measured insofar as He snot delimited’ (Sararha-dariin’ 2818). ‘Visvandtha Cakravart’s interpretation rests the standard grammatical explanation inthis regard. The ser atyatihat (Pe abode beyond) is intransitive, therefore the abject ease sfter the word dasdngula is explained by adding the partic ‘le »pdpya (by pervading), so that davaigulam becomes the ‘object of vidpya. Tis is the significance of “desam vyspya in Vivanitha Cakravarts commentary Sayana prefers 40 connect dargulam with a implied atkramya. Scuhara Sram: seys vias! (Qweve fingers) simply refers fo the ten fingers of Parugestkia* Elsewhere, another UTR i yay yer ee (tora pay epemy =v pee Soren ntl onto nce Secrest tern Caryn) at ‘ato pemans snp arn Oona ‘ri a meme goa rata noe seeheficemn chm cine as rng as facut eae Toei lnerme tise 10 tron ani Po aia ‘eam mm pa ae Mantra One 2s synonym, pri, is used: ket sva-dehintar-hrdayavakase radesa-naoram purasam vasaniam, “Some mediate on the PPurusa,wio measures one prea and abides inthe space in their hears” (Bhagevatam 228), Srdhars Swim explains ‘hat although one prddei isthe measure between the thumb and the forefinger, here the measure ofthe lots ofthe heart Issuperimposed on Parsmsti ‘The Punue-sikias seen in a condensed orm in Sveatvatare Upanigad (31421). Sasiarécarya comments: sahasrdny antan!Srsany asye sahara. purusahplrnah evant ‘uzaatra yojaniya, sa bho Bhsvanansarato nar babs fn y7ta vydpyanatiohad attya Dhuvanam samadhitiha asaigutam ananiam aparam ity athe. athavl nabherupart sasanglan hrdayam atradhitstha,“Sahasra-sirya He ho ‘hasan infinite nimber of heads, isthe compete Pursa, This vwordisto be symtacticelly eonnected othe next verses as wel ising pervaded the world everywhere, both inside oft and utede of i, and ting gone heyond, He presides over the World. Dasigulam (Cen fingers) etme anantam (endles) {hats to say apdran (boundless). Or els, He presides in the ‘heart (daiangulam = hrdayam), which ste fingers above the navel” (commentary on Sveasvatara Upanisad 3.14) ‘Uvata reiterates the last interpretation," which taken from nar mane inane apa tan “hipaa tm eins. gh pace It pate vik hd pret ne pesina cuppa en Rpts Shen aah eon ia ae et aesttrnwreyorns"A ‘Site emartnge ns gio tr ae tr Or ea ‘tthietep a) acre nd ore baa ‘edn ms ng mean omc gs ‘capnacinon ome poppe may ope a Being ne dat tan a pan ah2% Parusasikea Saunaka’s commentary. Therein Saunaka says he is simply relating the opiaion of those who think that aidan denotes the heart. The verse of Puriga-sakta hae = dual ‘sense by considering that the world represents the heart ‘of the Universal Form: hdayart visvam asya (Mundaka Upanisad 2:14). Therefore the terms vivant and satin: are jaxtaposed inthe above verse of Bhigavran: (216). “Madhviedrya expresses the corcelation by cing this passage from Garuda Purina: vitasimitram hrdayem Sshayo ydpmutejagat, “Abiding inthe heart, which measures twelve fingers, He pervades the world” (Bhagavatestiparya 26.18). In that sense, datangulam is taken as a bahuvethi compound and stands for “the hear, which measures ten fingers” The participle vyapy (by pervading) needs to beaded. Saunaks’s own explanation of dadngulam is that Vio bas ten senses.” AS such, daiagulam isan adverb “He rules] ‘in such a way that there are (en fingers” (datingulam dasanguan yatha syat thd). This denotes the personal form of the Lord In that regard, Uvata say the word “bead” {indicates that He hav all he limb, the word “eyes” iniestes that He has all the knowledge-aquirng senses (ianendriy). fand the word “eet” signifies that He has all he organs of action (Larmendriya)* Thus the word dasangulam indirectly refers tothe Lord, ether as Mabt-Visnu or es Peramatmna, who as ten fingers. De. SivaSankara provides a sxiptutal reference with regard to ths imterpretation © ‘Say maha nge a ca Ole ea ‘repute panes ah (fovcnu ny wa pa pone rent (See) {2 tareint nme men eth wed tn ar (Grd nei ar ui ee ‘SScecpan py Sty eto scape pas Seana crete epane bee Mantra One a ‘The common derivation ofthe term purus is: purr Srtran sasmin ete it parw-sah, “The Purusa (Paramiim) is so called because He fests inthe body [ofa soul," The word pur means ‘it’ and refers tothe body. the city of nine gates * ‘The etymology is iregular because the expected form i puri Saya"sincetecustomary sltxeisapplie after the verbal +00 if) svapne (2A) (to sleep et). Or else the expected form i: puraya, by the rule: adhikarane Sete (Asahi 53215), However, the lexicologst Tarinitha says the suffix {dj's applied etter Sif to make purwsa, and therefore the ‘word pura is clased in thelist of prrodora-adi (@ group ‘of eregulaly formed nouns) Puri (purugo) would then ‘mean “He takes much ret” (puru means ‘much’. ‘There are many other iregular derivations of pura. Uvata derives puruga as parayut (he filer), inthe sense that He is alkpervasive and has all potencies.” Mabi-Visou filled Pradhina with innumerable universes. Garbhodaks-iiyt filled hall ofthe universe withthe water of His perspiration. ‘Ranganitha Muni says the Purusa is so called because He 4s ful, n aceordance with the seriptral passage: teed parnam purusena sara, “The entire worlds led by Him, ‘the Pura" (Sveunatara Upanised 38). Ragan Mani’ other explanation is thatthe Purusa is so named because He's served much, from the verbal root san sambhaktau (10 serve, worship) of else He i so mamed because He gives ‘much, whatever is required by adevdte, and the verbal root anf} dane (0 give) The irregular deletion of te last etter 1 Tas cn ga tom utc an pr pp et 2 Ridwird pe cp 1) Fond pinging thn Fev a Sayuon intent Renter) ener ia pee tae een a8 Puruyaskea ‘of the verbal roots explained by cls among the preodarddi as before the word purusa Inthe meaning of ‘max’ or person} (Amara:kaga 261), the sword purus is formed by the ule: pura kusan, "The su ‘ajus] is aed after the verbal 400% pur agra-gamane (to 0 forward) (Unddistre 45) Thus purusa means: “one ‘tho goes forwar ‘The scriptures say He i called Puruga since He, who exited in the universe befote its fll development, burned all evils (Ggnocance) sa yar pro ‘amas sarvanma sarin papmana ‘agar tasmst puratah. (Brhad-dranyake Upanised. 141) However, the contents quite peculiar. Safkardclryn sys the lnregolae derivations parvam asad it purusoh, "He burned (manfesed) before, ths He isthe Paras” (commentary on Brhad-aranyaka Upanisad 1.61), The tem pursue teal ‘means “He bums the body” (puram ovat it purus), made ‘om te verbal rot us dahe (to bur, llumite) bythe rele: ‘g-upadhajnapr-ira ah, "The sux ka applied afer 1 Verbal oor whch ends with a consonant and whove pent imate vowel iether af, oF and after the ross fa, rn, an AF" (Aseadhyayt 3.138) The oases He inflames the mind ofan onlooker. However, the Nimbarki comments- tor on Purusa-sakie says the idea ofthe word purus a “He Duras bodies" is that He manifests bodies This interpreta tion is substantiate in Bhagovatan, .sva-dhisnyam pratapan prino bai ea pratapay asa | ‘van vj pratapams tpatyantar bakis pus I “Just as Muka Pri "urs! the body while “burning? eat pa Ree AR Sretaenlnk ange em tpn matey 2p prea po pg re sancti eno Manira One 2» ‘outside aswel so the Paras “buro inside and ouside while ‘burning’ Vist" (Bhagavatam 26.17). Commenting on this vere, Srihara Svirt says “to bush” means “to manifest”? However, Vivanatha Cakravat says the verse is based on ‘pun beenuse Mukhya-Prina (the universal ife force) gives {nergy and the Purusa endowed the universe with potency, ‘whereas the Purass Himsolf manifess (pat! = pratapai = ‘Prabhavat inside and ouside.” Regarding the Purwa's external pervasion of the world, ‘Visvanitha Cakravartt sates: vira-sartram ca atyagat. tat pravitan prakaiayonn epi latrandsakatad alkramygat gated casvantaraiga-sihdne ripdd-vibhisivevasada sthitah it bhava, “He also went beyond the body of Virat Even wile entering it that isto say: "manifesting i He went beyond it because He not alached tit The sists: Even after going in the universe, He always abides in His personal domain, ‘where the three fourths of His might ae” (Sarath darsnt 2.622). On this topie, Raaganatha Muni says that since the verbal root dai alo as the sense of anana (endless). the {erm datdngulam means ananta-yojanam (bythe measure of ‘nlimited yojanas) (one yojana is eight miles). He quotes this vere from the bhuvana koe chapter in Pada Purdna Becher nde pe yb pina a4, ‘tne cn eer hs pans se pasa) ‘eye bn St papal phen on ern ‘Sipicrap pape ie panna be ‘sFanmat ac Yee ne: top cil Sr ot Dp ct son chs on cli oe eee eect “dt diene ama panache hon atone pee ppd ‘tenn yay ureters (eres ‘er aga ho nla aa ‘uit ary a eal oer ew se He mephietnkeoc wy ttm conecarian memes Som ep Voters teri sacar oot0 Purwa-sakea hime ca brahmalokasyapy anaritar vad vada {olandnim anariatad daisngulan idan viduh “Say something about the intermediate space between the orld and Brahmaloks. They know iti digula becatxe the yojanas ae endless” His explanation is substantiated in this Vedic text Sahasreiretyatrasahasra-iabdo. nanta-vacakah, ananta ojanars pra dastigulavacanas tata, “Iust as the term “one thousand” denoces an unlimited number, so the word diagula is expresive of ualimited yojanas”” (Mudgale Upaniad 1).* Thws Mahi-Vignu pervades endless yohinas ‘outside the universes while ls aiding in them, Alternatively, Raiganstha Muni says daigulam signities that He abides beyond the univer, ach one of whose ‘coverings is sequentially tem times larger tan the previous one” Dr. SiveSaikara provides 2 scriptural statement regarding this interpretation” pid wag we ‘Sangeeta azarateeete Sasa epee emai eerie asin rein as " plea nonmtatan ed 2 hp ah nape dig ernrty id y et mr ttt nan yp 7 or acca a ch eden pani te ans ne sat 0 ea Pe a Senne — Manira Two a — re pete Steyr od Dia yo 8 ary {imran yd anno ‘purasabthe Purata: eva—only (or the same); idan—this universe): sarvam—entce; yar Bhazam—what existed: yar «0 Bhavyam-—and what will exits wo-alo; amrtarvanyo— of immortals (or of Bs, Ii. the sate of being nectar) (or of liberation); Kanah—the controller, yar—what [exes] (er because); annena—y food (or by what if enjoyed, ie ‘the renal of Karma) (or [that which is characterized) by Pradhins);arohati—grows (or He transcend) Al is universe isthe Parusa. What existed, what wil exist, and what grows by fod are He, the Lord of immortality, Ateratively: All his wniverse is the Purus, What existed and what wll exst are He, who is also the master of bs ‘because He transcends Mays. COMMENTARY Range Raminuja comments: vari deiato sydptim uk kato vydptin aitvaryam cavum tha purase evedarhsarvar. ta, “ls pervasion ofthe place was stated in the previous ‘verse. Now this text mentions both His prvasion of Time and His godly might” Saunaks writes: “He is not only the Lord of the thre phases fof Time, He is also the Lord of liberation (amirtanvasya = ‘mokgasya) becsuse He causes development by meins of liberation (annena » amtena)."® Ratga-Raménuia says He isthe bestower of the four kinds of liberation” According2 Purusesakia to Sayan, however, He isthe master of godhood (ama = mara = deve)?" ‘The frst hall ofthis verse rendered in Bhagovatam 26.16: sarvar purusaevedam Bhitwm havyar bhaae cay, “Al {his universes the Purusa, What exited, what wll exis, and what existe are He.” ‘The actryas also say the second half corresponds to Bhagavetam 2618 50 'mrasyabhayasyeio maryars annar dyad atyagtt, “He is the Lord of bliss in which there is 90 fear, because He transcended perishable anna.” Sridbara ‘Sami expounds: uaimriamasya ity axydrtham aha 30 ik ‘bhayasyti mantra-gtdmyta-pada-vyathya.annenet pada ibkekiisyusavena oscars marion marana-dharmakans ‘annarh karma-phalaryasmd aya atkedntavin, to na eval sarimakah, kine amrratvasya nitinandassaptvara ity arthok “ln this verse he talks about the meaning of ulimrtanasya and soon in Puruso-stka. The term abhayassa (in ezard to ‘which there sno fear isthe explanation ofthe Word ama (isin the manera (Purusestkta Therein te wordannena stands for annam, due to a discrepancy of the case ending. Since He transcended perishable ara that which has the tribute of morality, i other words ana isthe results of actions, consequently He doesnot only const of everything, rather Heisalso the controler of His own bis (amruiasya= iinardasya) (Bhavaria-dpiha 2619), ‘Vivandtha Cakravari elucidates sa paramefvarahamrtasya pape ham pak ae (age meg 5 Span perpen an ‘a np pentane een pp a emp etepsonan ts nn canoe Fevers Mantra Two 2 liah prabhur bhokts bhojayié dau cety arthak. svargia- sudha-vyavriy-arham dha, abhayarya saksirabhaye. rahitasy, amrisyesrie het, marian maranaedharmakan ‘annam vlsaytham subham,yad yasmat,aryagatakrioavin hha hy amra-bhojinecanake-carvanars rocata tt bhavah adi ca Kauacha aide kaddcit thé carvaya tod-andsokyaiva ‘vam evintarsdming ‘pl, aham hi sarvayaihdndrs hoki ca prabhur eva ea i-adidrgeh. kvecid bhokirva-vyapadelo i tkanndikrama eva dragavyah. chas tayoh Rhadatt Dlppatinnan anyo riranno ‘pi balena bhayan i srt. hirannarwam dina dsaksrrBityarh vydkyatam. evar co— luamranasyesano yad annendiohat uy aryarko vibra tamratvsyet sire ta chdndasah.supar supo Bhavantiy ‘annam ay athe annenetpadars.eirohat ayakrdmat “He, Parameiavara, i the controler of bliss. This means He is the master, the eajoyer, He who causes one to enjoy, land the bestower of iL Abhayasya serves to exclude the nectar of Stara, since bls relate to Him is void ofthe fear of mater life. The reason He is the Lord of Biss ‘Because (pad = yasmai) He went beyond perishable anna {onnena = ennar),” that which bas the atribute of death In other words He transcended material happiness. The lea i: "Chewing the chewed does aot appeal to one who habicually enjoys bliss” And iat some point in time, due to the impulse of ovat He causes others to chow the chewed, {tis only because there is no altachment to it The inner controller as wll chews the chewed, sine itis pereived in ‘hark i sarveyajtandm bok ca prabhur eva ea, “Oaly 1 fam the enjoyer of all tcrifces, Only Tam the master” and ‘forth (Bhagovad gua 9.2). Altwough sometimes there is the designation of being an enjoyer. it should be perceived that He transcends material happiness. For instance: ckas ‘asoh khadatpippalinnam onyo niranno ‘pt balene bhayan, One ofthe to eats the frit ofthe Pippla tree, The ther, though He hae no food, is superior on account of power” (Phigavatans 11.11.18) In this pasage, being without foods Prussia (ranma) is explained a8 being devoid of attachment. The sense of yad annenairohat in Purasia is explained in that way. The sufi nin amyeanasya, pertains tothe Vedas tnd does not change the meaning. The word annena has the Sense of anna, by the rule: supa supo Bhavant,“[in the Vedas] case ending occurs instead of another case ending” (Vartka 7.139). Atri means atykrimat (He transcended) (Sarrha-darin! 2.618), Sanlardcirya says He isthe Lord of what groms by fod (pe ‘cnnendtiohatiyad vardhate‘asyeiznah) (commenary on Sretairatara Upanised 2.15). Wht grows by food denotes fre, since im this context foo signifies an oblation: haya: devanam annam, “An oblaton is the food of the gods" (Bhavarha-dpika 26.1) Vigou is the Yajda-Puruss, the ‘uhimate presiding dey of al scrifics Alternatively, commenting on: anndt pranak (Mundaka ‘Upanisad 1.1.8), Sakaracarya explain annam as axpdkrtas (ntransformed Prodhana). In that sense, anna means "tis enjoyed." Thus Vis transcends May, ‘Uvats says the statement "Everything it the Poraga” i in accordance with the passage: sarvani khaly ida Brahma ‘aon i, "Indeed al this universe is Brahman, because it ‘onginates in it, merges in it nd funtion nt” (Chandogya Upanisad 3.141). The purpore of Purusskta is that the ‘world is a body of Visou. The purpose ofthis figurative usage isto imply that transcendental energy, an aspect of the cause (Vig), is present inthe world. Te nondifeence between Visnu and the world snot only vl from a logical standpoint ti substantial: $5" toi ayant ed) %_ Winrar nana [Ace ate tu ‘Set er cosine ete) Te Mantra Two 38 tat sarvam ida ivan aga rac cardcara | pra: brakma-svaripasy vignoh aki-samarvta ‘snus par prok kyerajakhya tahapard\ vidi karastan Sok yal “All this universe, this World in which there are moving and nonmoving ents, x endowed with the potencies of Visou, ‘whose nature is Para-Brahman, Viggu's potencies are said to be the superior potency (Yopams), the potency known ts kyetrasta (the sous), and the inferior potency: This third teneray, Maya, his the designations of ignorance and karma’ (Wie Purana 876061). “Thus the world is nondiferent fom Visou because it has transcendental enery. In tha regard, Time hes a dual nature: Wisa materiel potency anda anscendenal potency. Kapil havin eva sankhyitobrakmagal so-gunasy ha sanniveio ma prokio yah alah patca-vinakab prabvar pourusa paul kia oke yarobhayart| aharikra-vindharya karl prabrt iusab “This i the composition, which T have described and ‘TisVyudcre te ae ai sve wore fine ‘Tieden sno amen) Tense oni ranean ono ‘Tore pen the wee cea ran Bram (ids Uren Hath wocane Cleran simran yaupoaen aro seein cents ha36 Purwse-sihia Enumerated, ofthe world, the Brahman that has attr futes ‘Time is the iwenty-fith component, Some say Time, which the souls who have attained Prati and who ere bewildered by ego fear, i the Puruta's power” (Bhigavatem 326 15. 16), Sridhara Stim} comments: prakvter evdvasth-vites ‘ity arthab. eke tu paurusarh puratasyesvararye prabhavarh vikramar kam dhs. am eva Kala dvedha laksa, “Ts ‘means Time isa special condition of Prakrti. However some say Time i power ofthe Lord He defines the same Tine ‘in two ways” (Bhavitha-dpika 326.1617) Yopamiya isthe ‘wanscendental form of Time.” On account of + nendifer ‘nce in nature between Visou and Yopamaya, iti sai: visn-@khvo ‘dhiyejto ‘au kilah, "He who known es Vs who presides over Vedic ire sacrifices, Time” (Bhapevatan 3.2038). Anotter proof that the universe contains transcendent energy i tht the ego is imbued with transcendence (the soul's consciousness: karanam cidacinmayah, “Abana 'simbved with consciousness and ineriness” (Bhagaverom 11.247), Sedhara vim explains cit-acin-mayah, id aba ‘pdplrvdd ubhaya-granthi-ripa i, "The term cid-acin maya ‘means the egos the form of «knot ofboth consciousness and Inerines since the ego is pervaded bythe soul” (Bhavarha Aika 11.247). Moreover. Vedic sound rected by means ofthe senses consists of both transcendental life force and materi life force, accordingto Visvandtha Cakravert: item ‘snanta-param priknapraka prine-mayesya kala desaus ‘sipariccheda, "Vedic sound is boundless beets, consisting ‘of Cosmic Prins, which i both material and transcendent ‘nd being essentially immaterial *it endless in point of time and iiss in space” (Sardrtha darsint 121.36). Therefore 3 tetera Mt ote rn Ti ami Pssrotenans mar etme meee not npn ns pa ose ee in rea ied (sree, Mantra Two 7 «lVaisoavas ay the world consists of eal consciousnest (it) ‘and inert matter (ae). ‘Vytiadeve sates: donate parinamal,“Visou is both the ingredient cause andthe instrumenl case of the world] because of a modiestion, on account of raking Himseit (the world is His body)” (Vedauestra 1.426). Pradhan 4 potency of Visgu, is the ingredient cause (upadine Ikaranam), Baladevs.Vidabhosana states that Visou, ia the form of transcendental potency, isthe instrumental ‘cause (nimita-Raranan\* For instance: Bhagavacchaki codiah, “[The five clement, the mind, and the senses] ‘were impelled by the Lord's power” (Bhagavatam 2533) Similarly, commenting on the words svena teas, “[The Lord created the Universal For] by His own power” (Bhagavatam 36.10), both Sidhars Semi and Viwsnaths ‘Cakravartl explain vena tend as ciesakta (by the transcen: dental poteny) Baladeva Vieyibhasans concludes: birany adhyase paryayo tarvikanyatha-bhavaoma vivrtah pathic, “Vivartasie i reuted in that way. Vivarawads consists Jn an unreal change of existence and is synonymous with 2 ‘wrongfl superimposition (vowing the world, whose substs- ‘um is Brahman, lke secing snake in place of a rope)” (Govinda-bharya 1426). Thus another name of Gaudiya Vaisnava philosophy is Sakti-parinma-vida (the theory of 2, Sita satin hg etn ‘Stent tine Ss ta) Bate ‘eaten A aden ievatepe pore Goines Ornate ‘ime sonny pe elon pr ct oer ‘ae pe met te anes ‘Sipe pty (gv 0) Sn surat38 Purssosikia {ansformation as poteny: The word isa transformation of Vigou inthe sense that it contains transcendental poten) ‘erindma-vada’ vydsa-storera sammat, acinyasak tara Jagad-ripe parinate (Caitanya-cariimrta 26.70), Viera ‘vida is epudiated by proving the existence of transcendental potescy inthe world. However, transcendental potency in the world i not always ‘manifest. The underying theme of "The world is a body of “Mabi-Visnu" isthe philosophy of acinye-bhedabhece tava (the principe of inconceivable cifference and nondiference). ‘This pradox is explained in cerr-stoks thd mahintbhasant bhétestecdvacey an ravistinyapravsian tha tera tes ahara Just as afterward the five siemens both entered in large ‘hings andi ite things and dd not enter therm, wm i them and Tam notin thems” (Bhgaratam 2.925), At fist the outer coverings of the universe were exeated, therefore the subsequent entrance of the elements inside the universe is not really an entrance becaute they were ready present, by taking the coverings ofthe universe to be part of the universe. The same concept applies to the ‘Lor singe everthing is aleady in Brahimen: This the sum and substaace of Damodara’s showing the universe in his abdomen to Yaiods (Bhagaraan: 103.3738). Brahm said ki astends-vyopadesa Dist tv kukseh hive “py ananiah, “Is there a thing, howsoever extensive that is sdorned withthe designation of ‘existence o nonexistence’ ‘outside Your abdomen?” (Bhdgavatan 10.16.12). Another {atin hat line of thoughts the emergence of he lotus frm ‘he navel of Gabhodaka-i Visa since the worlds existed in potential form in GarbhodakasiytVisg's abdomen (Bhdgavaiam 3921), The verse of catulsoki has is coumter Partin Bhagavad gta, Mantra Taree » ‘may tai idan sarvam jagad avyakia-mtting | matsthanisarva-bhauin na cham tes avathita ‘na ca matt itn pay me yogam aivaram | pervade all this world by My unmanifes form (Brahman) [All hings and all beings are ia Me, but Tam notin them, nor areal f them situsted in Me. Behold My godly might” (Bhagavad 945). rarer stem ere Fe | cdi fur a Prorat xvi asya mahimato yaya ca pirusah | p's vs itd pad asyamran i tan this touch (0 this extent; anya His (or ofthis the universe); makin-—the greatnes (or the glory: atah— ‘therefore (or than thi); jdn—older (or greater): ca—and liusathe Pura; padah—a ray (998) (oF a quarter) (oF fraction); asya-of His (o ofthis). rah all (vSvdn) ‘tan —being (or hing) r:-pd—which has thoe fourths, «axy—of His (or ofthis) (oF -padasya—of His, who has three fourths) atari (oropelence) bin heaven (inthe transcendental heaton). Such is His glory thatthe Purusa i ao greater than the tmiverte, All beings are Hit rays. The treefld opulence of the materia word ia heaven. Attrmatively: Such isthe glory pertuning to the universe. ‘The Purusa is greater and older than it. One quarter of His ‘opulence pertains to the material wort. The three-fourths tt nthe frnacendental heaven. All things exis in that way.” Parugeskia COMMENTARY The words prusa and purusa ate synonymous (Amara-kosa 2.61} pata used in consideration ofthe meter. Moreover, in the first interpretation, pade means ray, andi the second it means quarter. The definition is pada raimy-aighr- turyamigh, “Pada means a ay, 4 f00t, apd a guaet”™ (Amara kosa 3359). This verse of Prussia is slso found in Chandosya Upanisad (312.6) with a few modications: tvin sya ‘mahina taiojytyarié co pra, pado ‘sya sare Bhd ‘utpid asyamriam div. The meanings are essentially the same In that regard, commenting on te sr marred, “(A souls apart of Brahman] because of description ina ‘mana (Vedanca-sitra 2342), Baladeva. Vidyébhisane explains pado ‘sya sara Bhd it manirasamo pi jvesya brahmdimiaran dha, ara pada-iahdax tu hy anarhintra- teakau. tha sarva haan ahve saute, sire ana fabde Jary-abhiprayenaika-vacandnto bodhyah “Even a description imamanire—that is tosay:pado ‘sy sarva Bhatia beings sae a portion of His, Chandogya Upenisad 3126)—sys soul is apart of Brahman. The words aa (part) and pada sre synonymous. Here, the plain sara han (all belngs) 's Vedic (th expected fom is sadn! Bhat). In the set (2.341), ana i inthe singular withthe intent to express the category” (Govinda-bhisya 2.342). The same applies tothe ‘word pada (ray) in the frat interpretation ofthis verse of Purwse-sikea. The fist half of the verses ilstrated in Bhapavatam 2618: ‘mahimaisa ato brahan purasasya duratyaya, “hereto, © Brahman, this glory of the Parusa is hard to fathom.” Veivanatha Cakravart! explains ato heh purusasj araresvarasya esa mahima durayasah aparah, “Therefore this ploy of Paramesvara is unbounded” (Séritha-drsint 2618), Mantra Tree a “The word er:pitis a balwarihé compound, made by the rule saikhysipaminebhyahpadayanta hara, “The word pda Toses its final aif ite the Is word ina bahurrh compound and fitcomes after numeral, su, oF a standard of compar Son” (Hart nbmdmrasytkarana 1032). Scidhara Swim says the second half corresponds to Bhgavatar, 2619. In adition, he says the word pat is explained by the words amt, kyema and abhaya therein" {Sridhara Svim’s interpretation below corresponds 10 the ftst translation above: “The threefold opulence ofthe ‘material word ie in heaven,” and Vivanatha Cakravart’s interpretation corresponds to the second translation above: “Tie three fourths are nthe transcendental heaven") padesusarva-bhitin pusah shit pado vid | anrtam ksemam abhavars vidio ‘hay mairdhase Sridhar Semi: “The wise know that all beings are in the works, which are portions (padenu = ania bhitew fokesu) of the Paras, ‘whose portions, the planetary systems begining trom Bhurlokathey are sthit by the derivation: “People bide im them”—are like feet (shit padeh = shat ara Ii shtayah bark te padah 1a padah ari yas Sah shit pi tay). Lasting happiness (amram = avin sukhiom), well-being, and Uberation (abhayar = moksah) svete placed (adhayt~ nim) im the top planets Janaloka, ‘Tapoloka, and Satyaloks, which are above Maharoka, the 1 pata ips hoa (Ay S43 bygone ‘Ste pare dora torn 10983 9 Samoan eo ape man rote, ‘rinse ‘tame in cyan anemranae a2 Parusasitaa head of the three planetary systems" (Bhévirhadipk 2619) Visvandtha Cakravarté ‘The wise know tha al th souls, whether bound or Hberated, ‘exist in places where Maya abides and where Mya does not abide (pidesu = amsa-bhitesu miyikamayikadeieye). Those places are portion of the Purasa ecatve of whose lotus feet ‘the protection of al the words occurs shit padah » hit sarvalokapalanam past caanaravindat ysyasah shit pat ‘asya), Deathlessness (amram = maranabhvak; well-being, ‘characterized by the absence of disease andthe Uke (ksemarn rogad-abhavah}; and an absence of fear caused by ancther and of fear caused by an offense to the Lord (obhayant paraparavhetkasya bhagavad-oparddhachetukasya ca hayasya abhivah) were established (adh ~ shipitum) ‘im the spctual skies (mardhase = upartna-sthinesa parara-vyomasu), which are above the covering of Prakri, ‘whichis the upper portion that i like the head of the places ‘of Tegan Maya (n!-mdrdhah = n-guna-maya-sthananarn ‘mirdha iva uparistho bhigo yat pray dvaranarh tasya). (Sarath darint 26.9) ‘iva Gosvii states that inthis verse of Blgavatam, these thee: amr (opulence), kyema (wellbeing) end abhave (fearessess), are three aspects found ia Vaikuntha: the amratva of Purusasakse2ixeeo indicative ofthe two ates: abhaya and kyema; and the anya of hi verse of Purasesikta denotes aivarsa (opulence)® 4 Rech an a8 ‘tetinman ia manners pede ufone Sitamonaeneraiche shaven antrign ‘metaphor mnt a ‘Soe damon mah encontrar sian sete 185 ane aah a ‘Manta Four 6 raged ateqoe: wae | aah Preag saerrcarearrat aH I ‘ri-pad arava udat purasa pado‘syehabhavaspenah | ato vgs yabrmatSttandnasane abil kph bas thee fours diva is above [the ‘one fourth): udait—went up; pruah—the Puruss; pada —a ‘quarter; aryo—of His, lke—here (in this world): abhavar— ‘ocurred: punaltagain;atake—from tha fourth visvat—a Soul, vyokndmat proceeded: seaiona-anaiane the 0, fone is endowed with food and the ether is endowed with scant ood: abhi—toward “The Paras, who has the tree fourths and who isabove, went beyond [atthe time of wniversal annihilation. Afterward at ‘the time of cretion] the one fourth of His again occurred here. From tha fourth, the sul proceeded toward that which is endowed with food (the path of material enjoyment) and that which endowed with Scant fod (the path of Wberation). COMMENTARY ‘The wordsin square brackets re frog Uvata'scommentary ‘According to Srichara Svat and Vgvonitha Cakravaet, the first halfof the verse corresponds 10 Bhagavatam 2.6201 (2 epnam spoken at ae ep pr ‘alec ano np Soemnernaenonian ncaprwen ‘heptane ra eh me es“ Purwsasthia ais ayo bai casann apraanim ya Bérard | ‘nias loys eparogrharmedho "brhad vata Sridhara Seis ‘The three planets, Janaloka,Tspoloka, and Satyaoka, which correspon to the diramar of those who do not procreate {aprajinam =na projayaneparadc-ripesaityaprajih team) — {he flong Brakmacirs, aswell ashe Vinaprastas and the ‘Sannyisis—are ouside the three planetary systems (Bhar, Bhuvar, vue), but the others, the Grhasthas, who do not ‘sustain the Great Vow, the vow of celibacy (dha rata = ‘brahmacary-vrteraitah), remain aside. (Bhavdrha pike 2520) Visvanatha Cakravari: ‘The three fourths are outside, beyond the covering of Prakr, und (sometimes they, called Mathora, Ayodhya, and so on, ae inside the material world (co = kei kvecit Prapaicammadhye-vartino pi mathuriyodhyid-ndmanah 2e padat)). The three fourths are the places (Arama = “uhindr) of Wiberated souls, who donot profusely take birth (aprajeam = na prakarena jivante iy apraidh sain ‘mula fv tes), ut the other, the fourth quarter, i within Prakr which consists of the worlds of the three gunas and wherein karmus (grhemedhah = karmtjanah), rho have no vow focused on the Lord—this means they ate not devotes (abyhad-atah = bhagavad-vrta-rahitah bhagovad-abhaktal) remain (Sérartha-darint 2620) ‘Thesecond half ofthe verses renderedin Bhégavatam 2.62 sri vicakramevtvansiéandnatane ubhe' yd avd ca id ca purugas tbhayasraya I Sciara Swim ‘Aout one who aptly goes in various ways (isa = vivihant ‘sushucatitvsvahpurasayeira ah) moved earame ‘Mantra Four 4s = cla sma) on two paths—the southern one, endowed with food andthe northern one, slightly endowed with food, that ts to say thove paths are the means of attaining material cnjoyment and’ Wheration respectively (aianinaiane = hosdpavarga-prapt-saahana-bhize)—beeause (jad = yah) fquorance, in the form of material action, and knowledge, {nthe form of the meditationa worship which ithe means of attaining Him, occurred. The Purasa, however, the foundation of both. (Bhavariha-dpias 2621) ‘Visvanatha Cakravart Aso one who goes tothe univers (iva = vsvam act ‘dar jv), moves (vicakrame = cla) on two paths—the path of eka-pad-vibhau and the path of pad vibhii— fhe respective means of attaining material enjoyment and Wiberation (saSendnaiane = bhogdpavarge-pripi-sadhana- hate) A soa has ignorance and knowledge (yu = yasya jivasya eve), Homever, the Lord (purusah = parametvarah) is ‘the foundation ofboth. (Soravthe-darint 2621) “The word vgva (Sou) the masculine fst case singule of the nominal base visvfuf? visu sarvatah afeat gachatl 1 vsvan joa, * Viera i soul, by the derivation: "It goes everywhere." The nominal base vigafc i formed by ‘adding the sul af) afer visu an the verbal root aru) aun (0), by the rule: Karmany an, “When a karma is the fist word in the compound, te suffix af) is applied after the verbal root” Harinamdmra-vytkarana 827) (an ‘armani ca, Asiidhydy 3.3.12). Ten te final consonant“ ‘Ghetto oe tones aah es ‘Seyrte en one) ar ue sone a“6 Parwsasakie {sclted since tis part of conjunct.® This makes vsvoh In the masculine frst case singular, the form is vivan becouse st the end ofa decined word, the phoneme A (which is part. ‘of eavarga) changes ton (which i part of Ka-varga), by the tule: coh ku (Astadhyayt 8230) (co-vargasya Ka-vargo Vgnupadinte vainave aa-varge, HNV 177}, However, Siyana says vinan denotes the Lord wio, after ‘tering Mays, became manifold a various bodily forms nd pervaded the universe" senfirearan fret aft yee | a arth scaftora warafionit ‘asm vrad aivata virjo adh parwgah | 8 aio atyarieytapascad bhi ath pura tasmt—from Him; vrdt—Virit (the universe) alyate— {ook birth; virdiah—from Viet; adhi—trom™y paresal— the Purusa (or adhi-purusah—the Adhi Paris, sabe; itah—took birth esarieyetapredominatea (or remained sei 3 Sowa ape ene tina aa Seach etna, et romnonviie ent ae Sr br aida pn ‘ed 25 Seg ew Vet oan he ce TRS (tree gr 213 ee San 5 a an he pra mT Mantra Five o sepseato),paicat—after; bhmim—[e created] earth (i the worlds, or the elements); athomaterward (or entire), ‘pura font (or bodies), ‘Vira (te egg shaped universal sell) came into being from Him. The Adbi-Parusa (Garbbodaka-siyi Vigna) was bom ater Vist and remained separate. Subsequently He created all the world in fromt. Second interpretation: Viet! (Garbhodaka-Siyi Vig) came {nto being from Him. The Ads-Purase (Brahim), bora from ‘Virat, prevailed: After the origination ofthe elements, he ‘created bodies. “Third interpretation: Viet (in a fetus form) care into being ‘rot Him. The Adki-Purosa (he Universal For), bora fost ‘iri, predominated. After the origination of the worlds, he crested bodies COMMENTARY ‘The AdhiPurusa can signify Garbhodakaiyt Visou. For instance, commenting on: ano via svard sama vars cipy aduparusah (Vin Purana 1.1257), Sidhara Svan says the Adi-Purusa i the Mahs-Purusa who rules Brahma Ad others" Yaska say the prefix adi denotes either being 2a lete stata st ot pe tie mae pn um tenantmncy ae ain he Sarees at pc pn nomen. he ‘Sfmt scson crepe) momo ‘ate Qh smn npn) Soe eng ap nape Su bimaan nna sins stn wpe ah ‘ata loner6 Puruse-sik shove or supremacy: adh ly uper:bhdvam aivaryan vt (Winukia 13). ‘The worlds Garbhodaketiyi Vin created in front of Him denote the lotus stem acien from His nave Vilvanitha Cakravart! elucidates: purusaf mayeyd sve aktyd mahatsanvadini srs tah karyabhdtan veyars ‘iranmayarnkanaka-varnarprokiacbaular brah dan sivaranam asrjad it mahi-samaytayh tata atha i kadal nny ook par apidrsyate| vam vitvasya nanyas ran tt sthyivara drat © Lord, as plantain tre is nt seem fo be other han ts back tnd eaves, soit is scen that in relation tothe weed, You, who abide ini are not aiferent from it. 6 ‘Madi sandhind sams vay oh sarva-srthie | ‘Mada-pa-kar mir vay no guna-varjte ‘The principal potencies, Hint, Sandhin, and Savi bide in You, from whom everthing i pefecly maintained yet sattva-guna, which causes delight, como-guna, which gives ain, and rajo-guna, which ylelds a combination of both, are "ot in You for You are devoid of the modes of materi naere- © rthag-bhatathabhastya bhi bya te nama | rabies bhita Bhatia ubhyann Dhdomane nama I Dhrave’s Prayers ® ‘Obeisances to You, who exist as one, who exit separately, ‘and who are what exists. Obeisances to You, who are the five ‘loments and th Soul of beings. x Caitanya-bhagavata (2930) data rvs. dl yatekaprahana| pally purusesikiakaréyena sina [All he foremost devotes, begining from Advaita Acirya and Srivien Pandit, performed abliseka ofthe Lord wile reckng the Parusa-skte