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Ones bent of mind., desire & determination, & persistent efforts at Updation & improvement count a lot God has given that characteristics to u
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RBKISHORE
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Whether purusha Sukta was an interpolation in Rig veda in later age? AI Overview : Whether the Purusha Sukta (Rigveda 10.90) was a later interpolation is a major subject of debate among historians, Sanskrit scholars, and Indologists.Academic and Scholarly ConsensusMany eminent Indologists, including Max Müller, Stephanie Jamison, Joel Brereton, and Indian historians like Suvira Jaiswal, conclude that the verses of the Purusha Sukta detailing the caste (Varna) system are a later interpolation. Scholars point to several key reasons for this conclusion:Late Chronology: The Sukta is found in the 10th Mandala (Book 10) of the Rigveda, which is universally agreed by scholars to be chronologically the latest layer of the text.Linguistic Differences: Max Müller and other scholars noted that the hymn's vocabulary and meter differ significantly from the core Rigvedic texts. Words for specific seasons (like Grishma for summer), present in the Sukta, are absent in the older hymns.Lack of Supporting Evidence: The concept of the four rigid social classes (Brahmana, Rajanya/Kshatriya, Vaishya, Sudra) is only mentioned here in the entire Rigveda. Scholars suggest this specific social hierarchy was grafted into the hymn to give divine sanction to social divisions that were developing in later Vedic society.Traditional and Counter ViewpointsConversely, many traditionalists, as well as some modern scholars, argue that the hymn is not an interpolation. Proponents of this view assert that:Structural Integration: The hymn appears in all four major Vedas (with minor modifications), making it a foundational text of ancient Indian thought, which argues against it being an isolated, late insertion. (It is a well known fact that purusha sukta is the origin of four interchangeable varnas which deteriorated into millions of castes including "Untouchable" still practiced by birth only in Hinduism by the selfish priests of first varna for the benefit of exemption of harsh labour one can imagine 5000 years ago for their kin according to great Belgian Indologist KOENRAAD ELST. We had seen the suppression of lower castes by higher castes artificially created which made them mercenaries to invaders and made Hindus to be slaves for 1200 years. So the mind of discrimination in economic and social life prevails for 3000 years till now. Now the judiciary under our constituition had not come out of that conditioned mind the pensioners' 'case at SC for long is only an atomic size )
From Wikipedia, the free encyclopedia:
Purusha Sukta (पुरुषसूक्तम्, IAST: Puruṣasūktam) is a hymn in the Rigveda (X.90), dedicated to the Purusha, the "Cosmic Being".[1] It is considered to have been a relatively late addition to the scripture — probably, to accord theological sanction to an increasingly unequal Kuru polity — and is the only hymn to mention the four varnas in explicit, alluding to a hierarchical division of the society.[1][2] The hymn is also found in the three other Vedas but in slightly different forms.[2]
Contents
The Purusha Sukta gives a description of the spiritual unity of the universe. It presents the nature of Purusha, or the cosmic being, as both immanent in the manifested world and yet transcendent to it.[3] From this being, the Sukta holds, the original creative will (identified with Vishvakarma, Hiranyagarbha or Prajapati) proceeds which causes the projection of the universe in space and time.[4] The Purusha Sukta, in the seventh verse, hints at the organic connectedness of the various classes of society.
Purusha
The Purusha is defined in verses 2 to 5 of the Sukta. He is described as a being who pervades everything conscious and unconscious universally. He is poetically depicted as a being with thousand heads, eyes and legs, enveloping not just the earth, but the entire universe from all sides and transcending it by ten fingers length – or transcending in all 10 dimensions. All manifestations, in past, present and future, is held to be the Purusha alone.[5] It is also proclaimed that he transcends his creation. The immanence of the Purusha in manifestation and yet his transcendence of it is similar to the viewpoint held by panentheists. Finally, his glory is held to be even greater than the portrayal in this Sukta. After the verse, the Sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears.[3] Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.[6]
Creation
Verses 5–15 hold the creation of the Rig Veda. Creation is described to have started with the origination of Virat, or the astral body from the Purusha. In Virat, omnipresent intelligence manifests itself which causes the appearance of diversity. In the verses following, it is held that Purusha through a sacrifice of himself, brings forth the avian, forest-dwelling, and domestic animals, the three Vedas, the meters (of the mantras). Then follows a verse that states that from his mouth, arms, thighs, and feet the four varnas (categories) are born.
After the verse, the Sukta states that the moon takes birth from the Purusha's mind and the sun from his eyes. Indra and Agni descend from his mouth and from his vital breath, air is born. The firmament comes from his navel, the heavens from his head, the earth from his feet and quarters of space from his ears.[3] Through this creation, underlying unity of human, cosmic and divine realities is espoused, for all are seen arising out of same original reality, the Purusha.[6] Yajna
The Purusha Sukta holds that the world is created by and out of a Yajna or exchange of the Purusha. All forms of existence are held to be grounded in this primordial yajna. In the seventeenth verse, the concept of Yajna itself is held to have arisen out of this original sacrifice. In the final verses, yajna is extolled as the primordial energy ground for all existence.[7] Context:
The Sukta gives an expression to immanence of radical unity in diversity and is therefore, seen as the foundation of the Vaishnava thought, Bhedabheda school of philosophy and Bhagavata theology.[8]
The Purusha Sukta is repeated with some variations in the Atharva Veda (19.6). Sections of it also occur in the Panchavimsha Brahmana, the Vajasaneyi Samhita and the Taittiriya Aranyaka.[9] Among Puranic texts, the Sukta is elaborated in the Bhagavata Purana (verses 2.5.35 to 2.6.1–29) and in the Mahabharata (Mokshadharma Parva, Chapter 351 and 352).
Commentaries to Purusha Sukta have been written by Sayanacharya, Battabaskara, Rangaramanuja Muni, Maheedhara, and Uvatar.[citation needed]
Authenticity
The verses about social estates in the Purusha Sukta are considered to belong to the latest layer of the Rigveda by scholars such as Vijaya Nagarajan, Stephanie W. Jamison and Joel P. Brereton. V. Nagarajan believes that it was an "interpolation" to give "divine sanction" to an unequal division in society that was in existence at the time of its composition. He states "The Vedic Hymns had been composed before the Varna scheme was implemented. The Vedic society was not organized on the basis of varnas. The Purusha Sukta might have been a later interpolation to secure Vedic sanction for that scheme".[10] Jamison and Brereton, professors of Sanskrit and Religious studies, state, "there is no evidence in the Rigveda for an elaborate, much-subdivided and overarching caste system", and "the varna system seems to be embryonic in the Rigveda and, both then and later, a social ideal rather than a social reality".[11] Suvira Jaiswal, an Indian historian, also states that the Purusha Sukta is an interpolation in the Rig Veda and that it's connected with the non-Vedic Narayana containing 16 verses.[12] Ambedkar also regarded the Purusha sukta as an interpolation, referring to "Max Muller and others."[13]
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