श्रीमत्पुरुषसूक्तार्थं पूर्णानन्दकलेवरम् । पुरुषोत्तमविख्यातं पूर्णं ब्रह्म भवाम्यहम् ॥ ॐ वाङ् मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितमाविरावीर्म एधि ॥ वेदस्य म आणीस्थः । श्रुतं मे मा प्रहासीरनेनाधीते- नाहोरात्रान्सन्दधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥ तन्मामवतु तद्वक्तारमवतु अवतु मामवतु वक्तारमवतु वक्तारम् ॥ ॐ पुरुषसूक्तार्थनिर्णयं व्याख्यास्यामः पुरुषसंहितायां पुरुषसूक्तार्थः संग्रहेण प्रोच्यते । सहस्रशीर्षेत्यत्र सशब्दोऽनन्तवाचकः । अनन्तयोजनं प्राह दशाङ्गुलवचस्तथा ॥ १॥ तस्य प्रथमया विष्णोर्देशतो व्याप्तिरीरिता । द्वितीयया चास्य विष्णोः कालतो व्याप्तिरुच्यते ॥ २॥ विष्णोर्मोक्षप्रदत्वं च कथितं तु तृतीयया । एतावानिति मन्त्रेण वैभवं कथितं हरेः ॥ ३॥ एतेनैव च मन्त्रेण चतुर्व्यूहो विभाषितः । त्रिपादित्यनया प्रोक्तमनिरुद्धस्य वैभवम् ॥ ४॥ तस्माद्विराडित्यनया पादनारायणाद्धरेः । प्रकृतेः पुरुषस्यापि समुत्पत्तिः प्रदर्शिता ॥ ५॥ यत्पुरुषेणेत्यनया सृष्टियज्ञः समीरितः । सप्तास्यासन्परिधयः समिधश्च समीरिताः ॥ ६॥ तं यज्ञमिति मन्त्रेण सृष्टियज्ञः समीरितः । अनेनैव च मन्त्रेण मोक्षश्च समुदीरितः ॥ ७॥ तस्मादिति च मन्त्रेण जगत्सृष्टिः समीरिता । वेदाहमिति मन्त्राभ्यां वैभवं कथितं हरेः ॥ ८॥ यज्ञेनेत्युपसंहारः सृष्टेर्मोक्षस्य चेरितः । य एवमेतज्जानाति स हि मुक्तो भवेदिति ॥ ९॥ १॥ अथ तथा मुद्गलोपनिषदि पुरुषसूक्तस्य वैभवं विस्तरेण प्रतिपादितम् । वासुदेव इन्द्राय भगवज्ज्ञानमुपदिश्य पुनरपि सूक्ष्मश्रवणाय प्रणतायेन्द्राय परमरहस्यभूतं पुरुषसूक्ताभ्यां खण्डद्वयाभ्यामुपादिशत् । द्वौ खण्डावुच्येते । योऽय मुक्तः स पुरुषो नामरूपज्ञानागोचरं संसारिणामतिदुर्ज्ञेयं विषयं विहाय क्लेशादिभिः संक्लिष्टदेवादिजिहीर्षया सहस्रकलावयवकल्याणं दृष्टमात्रेण मोक्षदं वेषमाददे । तेन वेषेण भूम्यादिलोकं व्याप्यानन्त- योजनमत्यतिष्ठत् । पुरुषो नारायणो भूतं भव्यं भविष्यच्चासीत् । स च सर्वस्मान्महिम्नो ज्यायान् । तस्मान्न कोऽपि ज्यायान् । महापुरुष आत्मानं चतुर्धा कृत्वा त्रिपादेन परमे व्योम्नि चासीत् । इतरेण चतुर्थेनानिरुद्धनारायणेन विश्वान्यासन् । स च पादनारायणो जगत्स्रष्टुं प्रकृतिमजनयत् । स समृद्धकायः सन्सृष्टिकर्म न जज्ञिवान् । सोऽनिरुद्धनारायणस्तस्मै सृष्टिमुपादिशत् । ब्रह्मंस्तवेन्द्रियाणि याजकानि ध्यात्वा कोशभूतं दृढं ग्रन्थिकलेवरं हविर्ध्यात्वा मां हविर्भुजं ध्यात्वा वसन्तकालमाज्यं ध्यात्वा ग्रीष्ममिध्मं ध्यात्वा शरदृतुं रसं ध्यात्वैवमग्नौ हुत्वाङ्ग- स्पर्शात्कलेवरो वज्रं हीष्यते । ततः स्वकार्यान्सर्व- प्राणिजीवान्सृष्ट्वा पश्वाद्याः प्रादुर्भविष्यन्ति । ततः स्थावरजङ्गमात्मकं जगद्भविष्यति । एतेन जीवात्मनोर्योगेन मोक्षप्रकारश्च कथित इत्यनुसन्धेयम् । य इमं सृष्टियज्ञं जानाति मोक्षप्रकारं च सर्वमायुरेति ॥ २॥ एको देवो बहुधा निविष्ट अजायमानो बहुधा विजायते । तमेतमग्निरित्यध्वर्यव उपासते । यजुरित्येष हीदं सर्वं युनक्ति । सामेति छन्दोगाः । एतस्मिन्हीदं सर्वं प्रतिष्ठितम् । विषमिति सर्पाः । सर्प इति सर्पविदः । ऊर्गिति देवाः । रयिरिति मनुष्याः । मायेत्यसुराः । स्वधेति पितरः । देवजन इति देवजनविदः । रूपमिति गन्धर्वाः । गन्धर्व इति अप्सरसः । तं यथायथोपासते तथैव भवति । तस्माद्ब्राह्मणः पुरुषरूपं परंब्रह्मैवाहमिति भावयेत् । तद्रूपो भवति । य एवं वेद ॥ ३॥ तद्ब्रह्म तापत्रयातीतं षट्कोशविनिर्मुक्तं षडूर्मिवर्जितं पञ्चकोशातीतं षड्भावविकारशून्यमेवमादि- सर्वविलक्षणं भवति । तापत्रयं त्वाध्यात्मिकाधिभौति- काधिदैविकं कर्तृकर्मकार्यज्ञातृज्ञानज्ञेय- भोक्तृभोगभोग्यमिति त्रिविधम् । त्वङ्मांसशोणितास्थि- स्नायुमज्जाः षट्कोशाः । कामक्रोधलोभमोहमद- मात्सर्यमित्यरिषड्वर्गः । अन्नमयप्राणमयमनोमय- विज्ञानमयानन्दमया इति पञ्चकोशाः । प्रियात्मजननवर्धनपरिणामक्षयनाशाः षड्भावाः । अशनायापिपासाशोकमोहजरामरणानीति षडूर्मयः । कुलगोत्रजातिवर्णाश्रमरूपाणि षड् भ्रमाः । एतद्योगेन परमपुरुषो जीवो भवति नान्यः । य एतदुपनिषदं नित्यमधीते सोऽग्निपूतो भवति । स वायुपूतो भवति । स आदित्यपूतो भवति । अरोगी भवति । श्रीमांश्च भवति । पुत्रपौत्रादिभिः समृद्धो भवति । विद्वांश्च भवति । महापातकात्पूतो भवति । सुरापानात्पूतो भवति । अगम्यागमनात्पूतो भवति । मातृगमनात्पूतो भवति । दुहितृस्नुषाभिगमनात्पूतो भवति । स्वर्णस्तेयात्पूतो भवति । वेदिजन्महानात्पूतो भवति । गुरोरशुश्रूषणात्पूतो भवति । अयाज्ययाजनात्पूतो भवति । अभक्ष्यभक्षणात्पूतो भवति । उग्रप्रतिग्रहात्पूतो भवति । परदारगमनात्पूतो भवति । कामक्रोधलोभमोहेर्ष्यादिभिरबाधितो भवति । सर्वेभ्यः पापेभ्यो मुक्तो भवति । इह जन्मनि पुरुषो भवति तस्मादेत- त्पुरुषसूक्तार्थमतिरहस्यं राजगुह्यं देवगुह्यं गुह्यादपि गुह्यतरं नादीक्षितायोपदिशेत् । नानूचानाय । नायज्ञशीलाय । नावैष्णवाय । नायोगिने । न बहुभाषिणे । नाप्रियवादिने । नासंवत्सरवेदिने । नातुष्टाय । नानधीतवेदायोपदिशेत् । गुरुरप्येवंविच्छुचौ देशे पुण्यनक्षत्रे प्राणानायम्य पुरुषं ध्यायन्नुपसन्नाय शिष्याय दक्षिणकर्णे पुरुषसूक्तार्थमुपदिशेद्विद्वान् । न बहुशो वदेत् । यातयामो भवति । असकृत्कर्णमुपदिशेत् । एतत्कुर्वाणोऽध्येताध्यापकश्च इह जन्मनि पुरुषो भवतीत्युपनिषत् ॥ ॐ वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठित- माविरावीर्म एधि ॥ वेदस्य म आणीस्थः श्रुतं मे मा प्रहासीरनेनाधीतेनाहोरात्रान्सन्दधाम्यृतं वदिष्यामि सत्यं वदिष्यामि ॥ तन्मामवतु तद्वक्तारमवतु अवतु मामवतु वक्तारमवतु वक्तारम् ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ इति मुद्गलोपनिषत्समाप्ता ॥
Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! I. A SUMMARY OF PURUSHASUKTA We shall explain the Purusha-sukta: In ‘a thousand-headed’ thousand means countless; the word ‘ten fingers’, means infinite distance, by the first stanza Vishnu’s pervasion in space is stated, by the second the pervasion in time; the third speaks of his giving liberation. The glory of Vishnu is given in ‘Etavan’ (so much is his greatness). The same stanza states his four-fold nature. ‘Tripad’ etc., speaks of the glory of Aniruddha. In ‘from that Virat was born’ has been shown the origin of Prakriti and Purusha from a quarter of Hari. By ‘Yat Purushena’ the sacrifice of creation is stated as well as Moksha. In ‘Tasmad’ world creations are stated. ‘Vedaham’ speaks of Hari’s glory. By ‘Yajnena’ is stated the end of creation and liberation. One who knows it becomes liberated. II. THE SUPREME MYSTERY In Mudgalopanishad the greatness of Purusha-sukta has been stated in detail. Vasudeva instructed the knowledge of Bhagavan to Indra; again imparted to the humble Indra the great mystery with two sections of the Purusha-sukta. These two are: The Purusha described above gave up the object which was beyond the scope of name and form, hard for worldly people to understand and took a form with a thousand parts and capable of giving Moksha on sight, for uplifting the suffering Devas and others. In that form, pervading the world he was beyond it by an infinite distance. This Narayana was the Past, Present and the Future. And was the giver of Moksha to all. He is greater than the greatest – none is greater than He. He made himself into four parts and with three of them exists in the heaven. By the fourth, the Aniruddha (for of) Narayana, all worlds have come to be. This (part of) Narayana created Prakriti (Matter) for making the worlds (Prakriti stands for the four-faced Brahma). In full form the latter did not know the work of creation – this Aniruddha-Narayana told him. Brahman ! Meditate upon your organs as the sacrifice, the firm body of the sheaths as the oblation, me as Agni, the spring season as ghee, summer as fuel, autumn as the six tastes of food and make the offering in Agni and touch the body – this will make the body (strong like) Vajra (diamond). Thence will appear the products like animals. From the, the world of moving and unmoving things. It must be understood that the manner of liberation is stated by the combination of Jiva and Paramatman. Whoever knows this Creation and Liberation lives a full life. III. The single God becoming many; unborn, is born as many. The Adhvaryus worship him as Agni. This as Yajus unites everything. The Samavedins worship as Saman. All is established in him. The serpents meditate on his as poison. The knowers of snake-lore as snake, gods as energy, men as wealth, Demons as Magic, the manes as sustenance. The knowers of the superhuman as superhuman. Gandharvas as beauty, Apsarases as perfume. He becomes whatever he is worshipped as; so, one should think ‘I am the supreme being’ and will become that (who knows this). IV. ONLY BRAHMAN WITH THE THREEFOLD MISSING IS JIVA Beyond the threefold misery, free from layers devoid of the six waves, other than the five sheaths, unaffected by the six transformations is the Brahman. The three miseries are Adhyatmika (body disease), Adhibhautika (robbers, wild animals etc.,) and Adhidaivika (rains etc.,). They relate to agents, action and effect; knower, knowledge and the known; experiencer, experience and the experienced. The six layers are skin, flesh, blood, bones, tendons and morrow. The six enemies are lust etc. The five sheaths are those of food, vital airs, mind cognition and bliss. The six transformations are: being, birth, growth, change, decline and destruction. The six waves are hunger, thirst, sorrow, delusion, old age and death. The six delusions are about family, lineage, class, caste, stations (ashrama) and forms. Through contact with the supreme spirit becomes the Jiva – he is none other. He who studies this is purified in fire, wind and sun; has health and wealth, becomes rich in children and grandchildren, a scholar, purified from great sin, drink, improper contact with mother, daughter and daughter-in-law, stealing gold, forgetting Vedic learning, failure to serve elders, sacrificing for the unfit, eating what should not be, wrong gifts, contact with another’s wife, unaffected by lust etc., becomes the pristine Brahman in this birth. Therefore one should not impart to an uninitiated person this Purusha-sukta which is a secret, nor to one who does not know the Vedas, a non-sacrificer, a non-Vaishnava, non-Yogin, a talkative person, a harsh talker, one who takes more than a year to learn, the discontented. The Guru shall impart this in a pure place, on a sacred star, after regulating the vital airs to the humble disciple, in the right ear. It should not be done too often – it would become stale but as often as needed, in the ear. Thus both the teacher and the taught will become Purusha in this birth. This is the Upanishad. Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker. Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Mudgalopanishad, as contained in the Rig-Veda.
śrīmatpuruṣasūktārthaṃ pūrṇānandakalevaram । puruṣottamavikhyātaṃ pūrṇaṃ brahma bhavāmyaham ॥ oṃ vāṅ me manasi pratiṣṭhitā mano me vāci pratiṣṭhitamāvirāvīrma edhi ॥ vedasya ma āṇīsthaḥ । śrutaṃ me mā prahāsīranenādhīte- nāhorātrānsandadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi ॥ tanmāmavatu tadvaktāramavatu avatu māmavatu vaktāramavatu vaktāram ॥ oṃ puruṣasūktārthanirṇayaṃ vyākhyāsyāmaḥ puruṣasaṃhitāyāṃ puruṣasūktārthaḥ saṃgraheṇa procyate । sahasraśīrṣetyatra saśabdo'nantavācakaḥ । anantayojanaṃ prāha daśāṅgulavacastathā ॥ 1॥ tasya prathamayā viṣṇordeśato vyāptirīritā । dvitīyayā cāsya viṣṇoḥ kālato vyāptirucyate ॥ 2॥ viṣṇormokṣapradatvaṃ ca kathitaṃ tu tṛtīyayā । etāvāniti mantreṇa vaibhavaṃ kathitaṃ hareḥ ॥ 3॥ etenaiva ca mantreṇa caturvyūho vibhāṣitaḥ । tripādityanayā proktamaniruddhasya vaibhavam ॥ 4॥ tasmādvirāḍityanayā pādanārāyaṇāddhareḥ । prakṛteḥ puruṣasyāpi samutpattiḥ pradarśitā ॥ 5॥ yatpuruṣeṇetyanayā sṛṣṭiyajñaḥ samīritaḥ । saptāsyāsanparidhayaḥ samidhaśca samīritāḥ ॥ 6॥ taṃ yajñamiti mantreṇa sṛṣṭiyajñaḥ samīritaḥ । anenaiva ca mantreṇa mokṣaśca samudīritaḥ ॥ 7॥ tasmāditi ca mantreṇa jagatsṛṣṭiḥ samīritā । vedāhamiti mantrābhyāṃ vaibhavaṃ kathitaṃ hareḥ ॥ 8॥ yajñenetyupasaṃhāraḥ sṛṣṭermokṣasya ceritaḥ । ya evametajjānāti sa hi mukto bhavediti ॥ 9॥ 1॥ atha tathā mudgalopaniṣadi puruṣasūktasya vaibhavaṃ vistareṇa pratipāditam । vāsudeva indrāya bhagavajjñānamupadiśya punarapi sūkṣmaśravaṇāya praṇatāyendrāya paramarahasyabhūtaṃ puruṣasūktābhyāṃ khaṇḍadvayābhyāmupādiśat । dvau khaṇḍāvucyete । yo'ya muktaḥ sa puruṣo nāmarūpajñānāgocaraṃ saṃsāriṇāmatidurjñeyaṃ viṣayaṃ vihāya kleśādibhiḥ saṃkliṣṭadevādijihīrṣayā sahasrakalāvayavakalyāṇaṃ dṛṣṭamātreṇa mokṣadaṃ veṣamādade । tena veṣeṇa bhūmyādilokaṃ vyāpyānanta- yojanamatyatiṣṭhat । puruṣo nārāyaṇo bhūtaṃ bhavyaṃ bhaviṣyaccāsīt । sa ca sarvasmānmahimno jyāyān । tasmānna ko'pi jyāyān । mahāpuruṣa ātmānaṃ caturdhā kṛtvā tripādena parame vyomni cāsīt । itareṇa caturthenāniruddhanārāyaṇena viśvānyāsan । sa ca pādanārāyaṇo jagatsraṣṭuṃ prakṛtimajanayat । sa samṛddhakāyaḥ sansṛṣṭikarma na jajñivān । so'niruddhanārāyaṇastasmai sṛṣṭimupādiśat । brahmaṃstavendriyāṇi yājakāni dhyātvā kośabhūtaṃ dṛḍhaṃ granthikalevaraṃ havirdhyātvā māṃ havirbhujaṃ dhyātvā vasantakālamājyaṃ dhyātvā grīṣmamidhmaṃ dhyātvā śaradṛtuṃ rasaṃ dhyātvaivamagnau hutvāṅga- sparśātkalevaro vajraṃ hīṣyate । tataḥ svakāryānsarva- prāṇijīvānsṛṣṭvā paśvādyāḥ prādurbhaviṣyanti । tataḥ sthāvarajaṅgamātmakaṃ jagadbhaviṣyati । etena jīvātmanoryogena mokṣaprakāraśca kathita ityanusandheyam । ya imaṃ sṛṣṭiyajñaṃ jānāti mokṣaprakāraṃ ca sarvamāyureti ॥ 2॥ eko devo bahudhā niviṣṭa ajāyamāno bahudhā vijāyate । tametamagnirityadhvaryava upāsate । yajurityeṣa hīdaṃ sarvaṃ yunakti । sāmeti chandogāḥ । etasminhīdaṃ sarvaṃ pratiṣṭhitam । viṣamiti sarpāḥ । sarpa iti sarpavidaḥ । ūrgiti devāḥ । rayiriti manuṣyāḥ । māyetyasurāḥ । svadheti pitaraḥ । devajana iti devajanavidaḥ । rūpamiti gandharvāḥ । gandharva iti apsarasaḥ । taṃ yathāyathopāsate tathaiva bhavati । tasmādbrāhmaṇaḥ puruṣarūpaṃ paraṃbrahmaivāhamiti bhāvayet । tadrūpo bhavati । ya evaṃ veda ॥ 3॥ tadbrahma tāpatrayātītaṃ ṣaṭkośavinirmuktaṃ ṣaḍūrmivarjitaṃ pañcakośātītaṃ ṣaḍbhāvavikāraśūnyamevamādi- sarvavilakṣaṇaṃ bhavati । tāpatrayaṃ tvādhyātmikādhibhauti- kādhidaivikaṃ kartṛkarmakāryajñātṛjñānajñeya- bhoktṛbhogabhogyamiti trividham । tvaṅmāṃsaśoṇitāsthi- snāyumajjāḥ ṣaṭkośāḥ । kāmakrodhalobhamohamada- mātsaryamityariṣaḍvargaḥ । annamayaprāṇamayamanomaya- vijñānamayānandamayā iti pañcakośāḥ । priyātmajananavardhanapariṇāmakṣayanāśāḥ ṣaḍbhāvāḥ । aśanāyāpipāsāśokamohajarāmaraṇānīti ṣaḍūrmayaḥ । kulagotrajātivarṇāśramarūpāṇi ṣaḍ bhramāḥ । etadyogena paramapuruṣo jīvo bhavati nānyaḥ । ya etadupaniṣadaṃ nityamadhīte so'gnipūto bhavati । sa vāyupūto bhavati । sa ādityapūto bhavati । arogī bhavati । śrīmāṃśca bhavati । putrapautrādibhiḥ samṛddho bhavati । vidvāṃśca bhavati । mahāpātakātpūto bhavati । surāpānātpūto bhavati । agamyāgamanātpūto bhavati । mātṛgamanātpūto bhavati । duhitṛsnuṣābhigamanātpūto bhavati । svarṇasteyātpūto bhavati । vedijanmahānātpūto bhavati । guroraśuśrūṣaṇātpūto bhavati । ayājyayājanātpūto bhavati । abhakṣyabhakṣaṇātpūto bhavati । ugrapratigrahātpūto bhavati । paradāragamanātpūto bhavati । kāmakrodhalobhamoherṣyādibhirabādhito bhavati । sarvebhyaḥ pāpebhyo mukto bhavati । iha janmani puruṣo bhavati tasmādeta- tpuruṣasūktārthamatirahasyaṃ rājaguhyaṃ devaguhyaṃ guhyādapi guhyataraṃ nādīkṣitāyopadiśet । nānūcānāya । nāyajñaśīlāya । nāvaiṣṇavāya । nāyogine । na bahubhāṣiṇe । nāpriyavādine । nāsaṃvatsaravedine । nātuṣṭāya । nānadhītavedāyopadiśet । gururapyevaṃvicchucau deśe puṇyanakṣatre prāṇānāyamya puruṣaṃ dhyāyannupasannāya śiṣyāya dakṣiṇakarṇe puruṣasūktārthamupadiśedvidvān । na bahuśo vadet । yātayāmo bhavati । asakṛtkarṇamupadiśet । etatkurvāṇo'dhyetādhyāpakaśca iha janmani puruṣo bhavatītyupaniṣat ॥ oṃ vāṅme manasi pratiṣṭhitā mano me vāci pratiṣṭhita- māvirāvīrma edhi ॥ vedasya ma āṇīsthaḥ śrutaṃ me mā prahāsīranenādhītenāhorātrānsandadhāmyṛtaṃ vadiṣyāmi satyaṃ vadiṣyāmi ॥ tanmāmavatu tadvaktāramavatu avatu māmavatu vaktāramavatu vaktāram ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ iti mudgalopaniṣatsamāptā ॥