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From: KRAZYKAT (V1S_at_eclx.psu.edu)
Date: Wed Mar 01 1995 - 07:48:46 PST
etAvAnasya mahima | ato jyAyAhumshca pooruSHa: | pAdo asya viSHvA bhootAni | tripAdasyAmrtam divi || (etAvAn) All that is here seen (asya) is his (mahima) greatness. (ata:) And then, beyond all this (purusha: ca) is that puruSHa (jyAyAn) great. (viSHvA bhootani) All that was created in this world (pAdo) is but one part (asya) of him. (tripAd) The other three parts are (divi) in heaven, (amrtam) where they are eternal. This world of name and form (nAma-roopa-bheda- jagat) is but one part of purusha. sat (truth), chit (being) and Ananda (bliss) arethe other three parts, that rest in Narayana alone, and are eternal in him. As Sri Krishna says in the Gita (10-42), ma eka amshena stitho jagat - By one of my yogic power alone, I sustain this world. And he is the one whose sport is this world, who sports without distinction of name or form. (roopa naama vibhedena jagat kreedati yo yatha:) 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.. *** tripAdoordhva udaitpuruSHa: | pAdo asyehAbhavatpuna: | tato vishvaG vyAkramat | sAshanAnashane abhi || (tripAd) Three parts (puruSHa:) of the puruSHa (udait) rise above, (oordhva) above all creation. (pAda:) One part alone (asya) of his (iha) is here (abhavat) manifested (puna:) again and again. (tata) From that part did (sAshana - anashana) beings that eat and eat not, (vishvak) all of these (abhivyAkramat) did come forth. Ranganathamuni comments on the greatness of the puruSHa who looms above all creation. he is filled with grace and all joy, knowledge, and goodness. He is eternal, and the basis of all. The world's sustenance is but his sport. His joy is himself, as he is all. that besides, even the Vedas wonder about his greatness.. " so anga veda yadi vA na veda" ( RV, nAsadeeya sookta) - he alone knows - or maybe he knows not. The way "yadannenAtirohati" and "sAshanAnashane abhi vyAkramat" are interpreted is a point of some discussion. Peterson, Renou, and LeMee, who give simply "man" for puruSHa, interpret these as "man, who grows by food", "a part of man was made into all things that eat and eat not, and advanced towards these/as these, outwards". I prefer sAyaNA's interpretation, as given above. Not only is the importance of food stressed, two verses before, but now puruSHa is also that which eats not, life and non-life. This is in conformity with the vishishtAdvaita view of brahman manifest as chit and achit. Three parts of his Are beyond all this All of this, is but a part.. Again and again, All that eats, And that eats not.. Appeared from this One part of His. **** tasmAt virALajAyata | virAjo adhi pooruSHa : | sa jAto atyaricyata | pashcAd bhoomimatho pura: || (tasmAt) from that great puruSHa (virAt) did the shining universe (ajAyata) come forth. (virAjo adhi) From that virAt, with its needs in heart (puruSHa :) came forth Bramha, to care for it. (sa:) He (jAta:) was born (ati aricyata:) and grew very large, extending (pascAt) in front (bhoomim) of the earth (ata:) and then (pura:) behind. >From puruSHa came forth the universe. The creative aspect of his, Brahma, came forth, and grew to include everything in himself. This is why the universe is called "bramhAnda" - the egg/sphere of Brahma. "bramhAnda" is also an adjective indicating magnitude. This image of extending above and on all sides of the earth is in concordance with Ranganathamuni. What did this Bramha do after he was born ? sAyaNA gives the following interpretation. He grows very large after being born ( sa jAto atyaricyata:). And then (pascAt) he (sa:) creates the earth (bhoomim) and then (ata:), (pura:) - cities - bodies for creatures to live in."virAt vyaktrikto deva-tiryaG-manushyAdi roopoabhoot". He became large and became the bodies, or gave form to devas, animals (tiryak) and humans. There is support for the former view from the sAkalya brAmhaNa, however. In this work, Aniruddha Narayana, one of the four aspects of Narayana in the first tier of the Vishaka Yupa, appears to Bramha. This Bramha, engorged with growth as it were, is inactive, he does nothing. Aniruddha asks him the reason for his inactivity 'brahman kim tooshNeem bhavasi - iti' and Bramha replies 'Because of not knowing' - 'agnyAnAt - iti hovAca'. However, Bramha has to create. This is his nature. So to remove his ignorance, Aniruddha Narayana instructs him to perform srSHti yagnya, the sacrifice of creation. In the brAmhaNa, this is termed 'kanchana yagnya' - the rite of gold. 'brahman srSHti-artham kanchana yagnyam kuru'. By this means will you be able to create the worlds, as you have in kalpas past. The rest of Aniruddha Narayana's instructions and the details of the srSHti yagnya are given in the verses to come. >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 hi body. *** yatpuruSHena haviSHA | deva yagnya matanvata: | vasanto asyAsee-dAjyam | greeshma idhma sharaddhavi: || (yat) That (yagnya) rite that (devA:) the Gods (atanvata) performed, (puruSHena) with the puruSHa himself as (haviSHA) havis, the fire offering, (vasanta) the Spring (Aseet) became (Ajyam) its ghee. (greeshma) The summer became its (idhma) samit-wood firebrand, (sharad) Autumn became (havi:) its burn offering. What sort of yagnya is this srSHti yagnya ? Nothing exists but Bramha-Purusha, who envelops all. Logically, none of the ritual paraphernalia, the materiel, exists. It does not make consitent sense, to me, to look at this as an actual rite of "sacrifice, where the Gods sacrificed a giant to create the world" , as this has sometimes been decribed. This was in a comparative work that compared the purusha sooktham to the Norse tale of how the Aesir made the world from the body of Ymir, the frost-giant. Consider however the traditional view of this as a mAnasa yagnyanya - a meditative sacrifice, of an in the heart, the first gedankeneksperiment, if you will! The srSHti yagnya was puruSHa's alone. He was havirbhokta, he who enjoys/eats the havis - burnt offerings to the fire. His senses were the devas, the Gods, who were the ritvik-priests of this sacrifice. Nothing but himself existed to sacrifice. And so he sacrificed himself (puruSHENa haviSHa) as the offering into the creative fires of his heart. A sacrifice of his self to himself, for what or who existed but he ? So the devas bound Bramha as the beast of sacrifice, and made ready for the rite. Clarified butter, or ghee, is what is poured on the fire to make it burn brighter. The fire of course, is an essential part of any sacrifice. Fire is what speeds betweeen heaven and earth carrying the food of sacrificial havis offerings to the Gods. Spring brightens creation as the ghee brightens fire. Samit (palaash, flame of the forest) twigs are fed to the fire, to make it hotter - these samit brands are Summer. Autumn with its brilliant hues was offered into the fire as havis. Spring was the ghee That brightened the fire Summer the wood That fueled it Autumn was burnt In this great rite That the Gods sacrificed The puruSHa in.