Purusha is another name of Soul or Vishnu or Shiva. The Purusha Sukta is a most commonly used Vedic Sanskrit hymn. It is recited in almost all Vedic rituals and ceremonies. It is often used during the worship of the Deity of Vishnu or Narayana in the temple, installation and fire ceremonies, or during the daily recitation of Sanskrit literature or for ones meditation.
The Purusha Sukta is an important part of the Rig-veda (10.7.90.1-16). It also appears in the Taittiriya Aranyaka (3.12,13), the Vajasaneyi Samhita (31.1-6), the Sama-veda Samhita (6.4), and the Atharva-veda Samhita (19.6). An explanation of parts of it can also be found in the Shatapatha Brahman, the Taittiriya Brahmana, and the Shvetashvatara Upanishad. The Mudgalopanishad gives a nice summary of the entire Purusha Sukta. The contents of the Sukta have also been reflected and elaborated in the Bhagavata Purana (2.5.35 to 2.6.1-29) and in the Mahabharata (Mokshadharma Parva 351 and 352).
The most commonly used portion of the Sukta contains 24 mantras or stanzas. The first 18 mantras are designated as the Purvanarayana, and the rest as the Uttaranarayana. Sometimes 6 more mantras are added. This part is called the Vaishnavanuvaka since it has been taken from another well known hymn called the Vishnusukta, a part of the Rig-veda Samhita. Though the mantras of the Uttaranarayana and the Vaishnavanuvaka do not seem to have any coherence with the 16 mantras of the Rig-veda Samhita, tradition has somehow tied them together.
The Purusha Sukta is a rather difficult text to explain in a modern way. This is primarily because of the archaic language that cannot always lend itself to interpretations based on the classical Sanskrit, and that many of the words can be taken in several different ways, both literal and symbolic.
Nonetheless, the Purusha Sukta gives us the essence of the philosophy of Vedanta, the Vedic tradition, as well as the Bhagavad-gita and Bhagavata Purana. It incorporates the principles of meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). This is why it is highly regarded and extensively used today as much as thousands of years ago.
The Purusha Suktam is seen earliest in the Rg Veda, as the 90Th Suktam of its 10Th mandala, with 16 man trams. Later, it is seen in the Vajasaneyi Samhita of the Shukla Yajur Vedam, the Taittriya Aranyaka of the Krishna Yajur Vedam, the Sama Veda, and the Atharvana Veda, with some modifications and redactions. Purusha Suktam is seen in all Vedas, it is cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Saunaka, Apastamba, and Bodhayana have also written concerning the use of the Purusha Suktam.
The Purusha in the title of the Purusha Sukta refers to the Parama Purusha, Purushottama, Narayana, in his form as the Viraat Purusha. He was the source of all creation. It describes this form of his, as having countless heads, eyes, legs, manifested everywhere, and beyond the scope of any limited method of comprehension. All creation is but a fourth part of him. The rest is unmanifested.
The main principles of purusha sukta are the meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). Hence, it is highly regarded and extensively used today as much as thousands of years ago. The Purusha Sukta is a rather difficult text to explain in a modern way. This is primarily because of the archaic language that cannot always lend itself to interpretations based on the classical Sanskrit, and that many of the words can be taken in several different ways, both literal and symbolic.
Nonetheless, the Purusha Sukta gives us the essence of the philosophy of Vedanta, the Vedic tradition, as well as the Bhagavad-gita and Bhagavata Purana. It incorporates the principles of meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). This is why it is highly regarded and extensively used today as much as thousands of years ago.
Purusha Sukta used in every worship (abhishekha, nirajana as well as along with mantra pushpa at the end of pooja) is an extension of the 90th sukta of Rigmandala 10. The extended mantras have origin in Yajurveda. It begins with shanti mantra. As such it assumes a great significance to believers. It is recommended that one should recite this sukta everyday. The sukta can be incorporated in your daily worship or simply recited. When one connects himself to a Supreme Cosmos, he will enlarge to be a greater personality. Pronunciation is the specialty of veda mantras. After one gets acquainted with pronunciation of compound letters, one should practice the way the mantra should be recited.
pl read SRO Vida JoplinpAlannanswer here. it is more enlighting.
http://in.answers.yahoo.com/question/index;_ylt=AnDwMHyf6ULEH2sxEQ9koYeRHQx.;_ylv=3?qid =20090622041020AAjvM21
Aparna answer seems to be different but more details.
The Purusha Sukta is a most commonly used Vedic Sanskrit hymn. It is recited in almost all Vedic rituals and ceremonies. It is often used during the worship of the Deity of Vishnu or Narayana in the temple, installation and fire ceremonies, or during the daily recitation of Sanskrit literature or for ones meditation.
The Purusha Sukta is an important part of the Rig-Veda (10.7.90.1-16). It also appears in the Taittiriya Aranyaka (3.12,13), the Vajasaneyi Samhita (31.1-6), the Sama-veda Samhita (6.4), and the Atharva-veda Samhita (19.6). An explanation of parts of it can also be found in the Shatapatha Brahman, the Taittiriya Brahmana, and the Shvetashvatara Upanishad. The Mudgalopanishad gives a nice summary of the entire Purusha Sukta. The contents of the Sukta have also been reflected and elaborated in the Bhagavata Purana (2.5.35 to 2.6.1-29) and in the Mahabharata (Mokshadharma Parva 351 and 352).
The most commonly used portion of the Sukta contains 24 mantras or stanzas. The first 18 mantras are designated as the Purvanarayana, and the rest as the Uttaranarayana. Sometimes 6 more mantras are added. This part is called the Vaishnavanuvaka since it has been taken from another well known hymn called the Vishnusukta, a part of the Rig-veda Samhita. Though the mantras of the Uttaranarayana and the Vaishnavanuvaka do not seem to have any coherence with the 16 mantras of the Rig-veda Samhita, tradition has somehow tied them together.
The Purusha Sukta is a rather difficult text to explain in a modern way. This is primarily because of the archaic language that cannot always lend itself to interpretations based on the classical Sanskrit, and that many of the words can be taken in several different ways, both literal and symbolic.
Nonetheless, the Purusha Sukta gives us the essence of the philosophy of Vedanta, the Vedic tradition, as well as the Bhagavad-gita and Bhagavata Purana. It incorporates the principles of meditation (upasana), knowledge (jnana), devotion (bhakti), and rituals and duties (dharma and karma). This is why it is highly regarded and extensively used today as much as thousands of years ago.
copy and paste from this website: http://www.stephen-knapp.com/purusha_sukta.htm
Purusha
In Hinduism, Purusha (Sanskrit Purus, S's "man, Cosmic man", in Sutra literature also called pumas "man") is the "self" which pervades the universe. The Vedic divinities are considered to be the human mind's interpretation of the many facets of Purusha. According to the Rigvedic Purusha skit, Purusha was dismembered by the devas -- his mind is the Moon, his eyes are the Sun, and his breath is the wind.
In the Rigveda, Purusha is described as a primeval giant that is sacrificed by the gods (see Purushamedha) and from whose body the world and the varnas (castes) are built. He is described as having a thousand heads and a thousand feet. He emanated Virat, the female creative principle, from which he is reborn in turn before the world was made out of his parts.
In the sacrifice of Purusha, the Vedic chants were first created. The horses and cows were born, the Brahmins were made from Purusha's mouth, the Ksatriya from his arms, the Vaisyas from his thighs, and the Shudras from his feet. The Moon was born from his mind, the Sun from his eyes, the heavens from his skull. Indra and Agni emerged from his mouth.
Para Brahman
Para Brahman (IAST para-brahma?) (the Highest Brahman; not to be confused with brahmin, an Indic social class designation) - is a term often used by Vedantic philosophers as to the "attainment of the ultimate goal". Adi Shankara has said that there is only one Supreme Para-Brahman and all the other deities are the forms and expansions of this Para-Brahman. It is believed that all Vaishnava and other schools attribute Personhood to this concept, as in Svayam bhagavan.
Purusha sukta
Purusha sukta/sookta (puru?a s?kta) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the "Cosmic Being". One version of the Suktam has 16 verses, 15 in the anu??ubh meter, and the final one in the tri??ubh meter. While, another version of the Suktam consists of 24 verses with the first 18 mantras designated as the Purva-narayana, and the later portion termed as the Uttara-narayana.
Purusha sukta is one of those hymns which describe Parabrahman.
Purusha Sukta teaches us to have respect for the world, life, and Dharma (law and order), which are essentially the basic sustaining elements of a society. We see here unity in apparent diversity, because this world is nothing but a projection of the Purusha. Seen this way, every life form, every spot of earth, every mountain, every river becomes holy. When we look at a mountain or a setting Sun and say ah, that is a participation in the divinity. There is no saying NO to WORLD or LIFE in Purusha Sukta! Rather it calls for joyful participation in this world with whatever abilities that we have, just as a mother would like her child to prosper.
An underlying theme of the Hindu view of creation is "one became everything." It is not that God created everything, but God is everything. To the question "God is or is not?" The answer is ONLY God is. This universe is a part of the Divine (not the other way!). There is no clear separation between the Creator and the creations. We do entertain "dualism" (separation- the Creator and creations are separate), but that is not a unique feature of Hinduism. Even many proponents of dualism ("dvaitins") consider it more as a "transient dualism." Like wise, the avid proponents of non-dualism ("Advaitins") in reality practice pseudo-dualism.
I think the way in which a religion deals with the subject of creation greatly affects the psyche (principle of life) of the followers of that faith. Respect for nature, nature worship, blending with nature, respect for views of others, a gentle and universal out look of the world, a sense of the vastness of time and the universe, spiritualism, systematic indifference (reasoned disregard) towards transient things, inner strength, peaceful retreat from restlessness, a great vocabulary on the inner life - all these come naturally to followers of Sanatana Dharma.
Just tried
I am waiting for Sire C. Sri Vidya Rajagopalan's Answer
Hinduism - who is Purusha and what is Purusha Sukta? what is the main principles of p
