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Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. The following article would be presented on Types of Vimanas, i.e. different type of flying vehicles or aircrafts or aeroplanes depicted in the Vimana Shastra’s. Before proceeding further on the following article, its advised to complete the previous article on: Types Of Vimanas | Sundara Vimana | 102 “Atha Rukma Vimana Nirnayaha” | Next the principles of Rukma Vimana Maharshi Bharadwaaja Sutra 1: “Rukmascha” Sootra” | “Rukma too” Bodhaananda Vritti: This vimana is of golden colour. Therefore it is called Rukma vimana, Rukma meaning gold. The Rukma should be made out of Raajaloha only. By duly processing, Raajaloha can be made to assume golden colour. That metal should be used for the vimana. “Yaana-Bindu” says:- “After first producing golden colour for Raajaloha, the vimana should be formed.” “Varna-sarvasva” mentions the colouring process: Praana-kshaara or ammonium chloride 4 parts, wild Bengal gram 32 parts, shashakanda (or lodhra?) benzoin? 18 parts, naaga or lead 20 parts, sea-foam 16 parts, maakshika or iron pyrites 6 parts, panchaanana or iron 20 parts, paara or mercury 15 parts, kshaara-traya or 3 kinds of salt: natron, salt-petre, borax, 28 parts, panchaanana or mica 20 parts, hamsa or silver 17 parts, garada or aconite 8 parts, and panchaamrita or 5 sweets–curds, milk, ghee, sugar, honey, these should be filled in the melter, and after boiling, and drawing the liquid through two outlets, fill in the crucible and place in furnace, and blow to 800 degrees’ heat, and then transfer it to the cooler. That will be Raajaloha, pure, golden-coloured, tensile, and mild. The vimana, made out of this loha or alloy, will be very beautiful and delightful. The Peetha:- The peetha or ground plate of the Rukma vimana should be tortoise-shaped, 1000 feet long, and 1 foot thick, or any other desired size. On its eight sides, 20 feet long spaces should be fixed underneath the peetha. At each centre fixtures like birds’ beaks should be attached with revolving keelakas. Then double iron-balls or wheels, in couples, should be fixed in each of the 8 centres. Ayas-chakra:- Lalla gives the form of ayaschakra-pinda: 12 feet long and wide, and 8 kankushtas in weight, they should be made round like a grind-stone. They should be inserted in the beaks at the 8 centres. From each chakra-pinda up to the electrical generator chain wires should be connected with switches. Batinikaa-Stambha Or Button-switch pole:- One foot wide and 4 feet high poles should be fixed. They should have switches wired up to the electric pole. 8 inches wide wheels should be fixed in the middle of the pole, on either side, with wires. From the electric pole chain wires should enclose the wheels and be fixed in another pole with inside hinges. On the top of the poles should be fixed goblet shaped cups with button-switches like half-blooms with wheels and keys, so that on pressing the button with the thumb the wheels in the other pole will revolve from electric contact. Then the wheels in the electric pole will also revolve, producing 5000 linkas of speed. Flying Due to this electrical force, the ayah-pinda wheels beneath the peetha will beat against it and make it rise and move upwards. And by moving the switches of the wheeled poles above the peetha, the poles will revolve with speed, and accelerate the speed of the vimana. By the concussion of the wheels underneath, and the action of the poles above, the vimana will move upwards and gain height and fly with dignity. Electric tube wheels aiding flight:- Above the peetha, naalas or tubes should be fixed at 1 foot intervals. On both sides of each naala toothed wheels 2 feet wide and 1 foot high should be fixed with proper keelakas. Taking electric wires through the keelakas, and passing over the wheels and reaching the foot of each naala, they should be attached to wheels 3 feet wide and 3 feet high. In the midst of 20 naalas a pole should be fixed in the centre. Narayana says:- Preparing a pillar 4 feet wide and 4 feet high, and making a 2 feet opening in its middle, fix keelakas at the top, middle, and lower end of the opening. Two keelakas with 6 wheels, with glass coverings, with wires, and naala and leather covering should be fixed at the lower end for attracting electricity. In the middle part of the opening, for transmitting the current, a five-faced keelaka should be fixed, with 5 wheels, glass covering, 2 naala tubes, two wires, attached to 3 rods, and vessel containing veginee oil. By the flow of the current the wheels in the upper end should be made to whirl by properly adjusting keys. In front of the opening a big wheel should be fixed with gumbha keelakas. Similarly wheels should be fixed at the foot of each pillar. On top of them a four inch wide pattika or flat band should be adjusted commencing from the samsarga key chakra up to the front of the electric yantra. By operating that key, power will flow through the wires, and entering the key at the foot of the pillar set the wheels in motion. On the motion of the big wheel the sandhi-wheels in the naala-dandas will also revolve with speed, and the current will enter the 5 faced keelaka, and entering the oil vessel it will gather force, and passing through the 2 naalas, set all the wheels in the pillar in forceful motion, generating 25000 linkas speed, which will give the vimana 105 krosa or nearly 250 miles speed per ghatika, or 24 minutes. Having dealt with the mechanism for setting the vimana in motion, we now consider the mechanism for giving direction to the vimana in its course. […]
Definition of Science: Carnap defines Science as – “an ordered body of knowledge.” Skinner, defines Science as – “a search for order, for uniformities for lawful relations amongst events in nature.” In the view of Wartofsky “Science is an activity, a process and continuous inquiry. The procedures, functions and purposes of Scientific inquiry must be kept in view while defining Science. Science is a growing system like an organism.” “Empirical verification and instrumental measurements are the two important characteristics of Scientific knowledge. Scientific knowledge, then is basically analytical. It analysis the date of experience into their distinguishable parts or properties or functions and instrumentally measures their qualities. Scientific knowledge, then, is basically quantitative in its nature.” Definition of Sound: Modern Science defines sound as – Sound consists of certain physical events which may take place whether is someone is there to here them or not. Sound is an organized movement of molecules caused by vibrating body in some medium – water, air, rock or whatever. “Of course not” said the philosophers, who were questioning all of nature in the search for a real world. Sound is a sensation, known only to the mind of the listener – a sensary experience which we can relate to our physical and emotional lives. This question still puzzles today – and puzzles them to no purpose. It confuses cause (a physical vibration of some material thing) with an effect (a physiological sensation in an animal brain) and which of the two is sound ? Both Sound originates when a body moves back and forth rapidly enough to send a wave coursing thorough the medium in which it is vibrating. But sound as sensation must be received by the ear and passed on to the brain, where is can be registered as an event taking place in the world about the listener. Over this past 200 years, science has explored both aspect of sounds dual nature. Today we can at last describe with real precision not only the physics of sounds but much of the biology of hearing. Physics explains the origin and the ultimate sound as vibration. Sound according to physics is imprisoned within the limits of the theory of vibrations. “Vibration is defined as the pattern of periodic alternating quantities changes (oscillations) in a medium, induced by the passage of energy through the medium. For example, when a stone drops into the quite waters of the lake, the water is the medium. The splash of the falling stone injects mechanical energy into the water, inducing it to vibrate in waves; this energy travels through the water in the form of ripples, or oscillations, that spread out from the point of impact. These waves are alternating (up and down) changes in quantitative or measurable aspect of the water. The cross-section of the waves and the concentric circles made by them is the pattern. That each wave follows the previous one by the same distance or time interval indicates that the phenomenon is periodic. Each up and down cycle of a wave takes the same amount of time. The term oscillation and vibration are almost synonymous; however, a vibration is usually composed of more than one oscillation.” Is this definition sufficient or accurate in describing the content or native of sound ? Modern physics cannot explain the true nature of sound. Indian metaphysics can only explain the theory of sound, its origin and ultimate limit. Sound is essentially independent of vibration. There is sound which exists without vibration which is the original nature of sound. Sound is the creator but not the creature. According to Indian metaphysics vibration is the effect but not the cause of the sound. Modern physics of sound is inadequacy in the case of its receiver. The biological evolution of the animal ear or the human is the receiver of the sound. These animal or human beings can hear certain frequencies of sound only and beyond or above the frequencies, they cannot hear. Understanding the sound in the stand point of human beings or animals, physics say the lower or the higher frequencies as silent sound. Justice Mukharji in his article: “The Meta-Physics of Sound, said that the vistas beyond the higher limit or below the lower limit are infinite compared to the narrow range of audibility of that ear. To meet that inadequacy the Physics of sound adopted the fiction of silent sound. That fiction means that sound is still caused by vibration, but such sound is not within the normal range of audibility of the ear. The characters of that fiction are ultra sonic, super sonic and infra sonic. While this friction meets the difficult of inaudibility it faces the more insoluble difficult of the medium.” Modern physics has second inadequacy in explaining the medium of sound. It says that the medium of sound is neither a solid or a liquid or a gas. Physics says that sound vanishes when vacuum is created in the medium. “Robert Boyle the British Scientist under took a simple example in 1660 A.D. by suspending a watch with a good alarm from a slender thread in a glass jar. Then he pumped the air out of the jar. We silently expected the time when the alarm should begin the ring and were satisfied that we heard the watch not at all. Wherefore ordering some air to be let in, we did by the help of attention, begin to here the alarm. Boyle had demonstrated that sound requires a medium; some substance through its vibrations can be transmitted.” Here there are vibrations only without sound because there is no medium. The theory of silent sound does not now come to the rescue, says Mukharje: “For it is no longer supersonic, ultra sonic, or infra sonic. It is now legless sound.” What is that then ? Our Indian metaphysics call it static sound, the causal stress. Modern physics has yet failed to discover the static sound. It has discovered the silent sound, a concept […]
Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. Readers are advised to complete the previous article Vaimanika Shastras – Vimana Shastras | Darpana Prakarana | 105 before proceeding further. Shakti Panjarakeela Yantra: In order to provide electric force to all parts of the vimana and make them operate smoothly the shakti-panjara-keela yantra is to be installed. According to Yantrasarvasva, “As a means of charging all parts of the vimana with electric current the shakti-panjara-keela is prescribed. It is made as follows: Steel, crownchika alloy, and iron, in the proportion of 10, 8, and 9, to be powdered and filled in crucible, and placed in aatapa furnace and heated to 100 degrees and charged with 10 degrees of electric current, will yield Shakti garbha metal with which the yantra is to be made. A peetha or plank of arm’s length and equal height, should be made out of above metal. In the middle and at either end of the peetha three pivots with half moon shaped hinges should be fixed. A flat bar made of copper should be fixed and tightened with bolts. Pipes with holes are to be made out of the metal and equipped with rods fixed in the holes, and connected all round with wires, forming a strong caged globe. The cage should be fixed at the top of the copper band. For the rods and wires in the cage to receive electric current a switch should be duly fixed at the bottom of the cage. And switches should be provided for all the 32 parts of the vimana for electric connection and disconnection. This enables the plane to career through the sky in any desired direction.” Shirah-Keelaka Yantra:- It is said in Kriyaa-saara, “When the plane is passing through a region of overhanging clouds, there is possibility of lightning striking and destroying the plane. As protection against that the shirah-keelaka yantra should be installed at the crest of the vimana.” The Yantra is described in Yantra Sarvasva: “When there is danger of lightning striking the plane, the shirah-keelaka yantra is to protect it. Therefore it is explained below. An umbrella, of the same size as the top of the vimana, with ribs and metal covering should be made out of vishakantha metal. The umbrella stick, of arm’s length, and peetha or stand, circular in shape, should be made out of the same metal. Then out of baka-tundila metal three wheeled keelakaas or hinges should be fixed at the front, back, and middle of the vimana. The umbrella rod should be fixed in the middle of two keelakas. The agnikuthaara crystal with metal cage should be fixed at the top like a crown. A three wheel switch revolving key should be fixed by the side of the pilot. Then wires made of kulishadhwamsa metal should be run from the crystal to the three wheeled revolving keelaka. In front of it shabda-naala tube with switch should be fixed. The yantra should be enclosed in a cover made of suranjikaa glass. When there is anticipatory thunder in the clouds, the glass covering cracks, and the tube of the wiring will emit sounds, and the wires will be severely shaken. When the pilot notices these signs, he should quickly set in motion the three-wheel keelee, which will revolve the umbrella with 100 linka speed. Then the crystal switch should also be turned, where-upon the crystal will also revolve with intense speed. By the speed of the revolution of the umbrella, the force of lightning will be stemmed, and the danger will be passed, leaving the vimana and the pilot safe. That is the use of the shirah-keela yantra. Shabdaakarshana yantra: In order to tap or discover the sounds in the 8 directions of the vimana, wired or wireless, up to 12 krosas or 27 miles, caused by birds or quadrupeds or by men, with 8 mechanisms, the shabdaakarshana yantra is prescribed to be fixed in the shoulder of the vimana. A peetha or foot-plate four-cornered or round should be made out of bidaala metal, with a pivot in the centre. On either side should be fitted machines which will attract any kind of sound and repeat it. With the soft leather of roruva or grinjinee bird two ball-shaped domes should be fixed. Between them in a suraghaadarsa vessel katana-drava acid should be filled and the vessel should be installed. Above the acid vessel and between the two globes should be fixed sound spotting rod made of sound capturing ghantaara metal, fitted with a bunch of wires. It should be enclosed in a cover made of kwanaka glass. In the corner three thumb size wheeled knots should be fixed. From them to the rod fine strong wires should be connected. Enclosing the wires a karanda or container made by kwanaadarsa glass, with small holes should be placed. A vessel made of the same glass, shaped like a drona or grain measurer, should be placed on top of it. In the east and west and north and south 4 crystals named rudantee-ratikaa should be arranged with wires. Above it shabdaphenaka covering, with small shankus or screws fixed, should be placed. It should be covered by a covering made of kwanaadarsa glass, with 8 small holes. Wires starting from the screws and passing through the holes should reach the top of the covering. In the centre of it in an inch size hole simhaasya-danda-naala or tube should be fixed. In front of it a vaataapaakarshana chakra or wind wheel with 16 spokes with wires should be fixed. The wheels should be fixed in all 8 directions. In the simhaasya mukha naala or lion-faced tube on 8 sides revolving wheels should be fixed. 8 goblet like vessels made of pure vajeemukha metal should be fixed. Wires from the 8 […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. The patient having been made to vomit in the event of the deranged Vayu being incarcerated (lodged) in the amashaya (stomach), a pulverized compound known as the Shad-Dharana-yoga (a compound of six Dharanas or twenty-four Masha weight) with tepid water should be administered to him for seven days. A compound made up of Citraka, Indra-yava, Patha, Katuka, Ativisha, Abhaya (taken in equal parts) together is known as the Shad- Dharana-yoga[1] and contains the properties of subduing an attack of Vata-vyadhi. In the event of the aggravated Vayu being incarcerated in the Pakvashaya (intestines), purgatives of fatty matters (Sneha-Virecana, i.e., Tilvaka-Sarpih, etc.), and Sodhana- Vasti of purifying drugs (with decoctions and Kalka of fatty matters) and diet (Prasha) abounding in salt or saline articles should be prescribed. In the case of the aggravated Vayu being incarcerated in the Vasti (urinary bladder), diuretic (lit. bladder-cleansing) measures and remedial agents should be resorted to. Anointing with medicated oils, Ghritas, etc., application of poultices (Upanaha) compounded of Vayu-subduing drugs, massage, and plasters (Alepa) of similar properties are the remedies in cases where the aggravated Vayu is lodged in the internal ducts or channels such as the ears, etc,, of the body. Blood-letting (venesection) is the remedy where the aggravated Vayu would be found to be confined in the skin, flesh, blood or veins (Shiras). Similarly, application of fatty matters (Sneha), actual cauterization, massage, application of poultices and binding of ligatures should be the remedies where the aggravated Vayu would be found to have become involved in the Snayu (ligaments), joints and bones Where the aggravated Vayu would be found to have become situated in the bone, the skin and flesh of that part of the body should be perforated with a proper surgical instrument (Ara-Shastra) and the underlying bone should be similarly treated with an awl. A tube open at both ends should be inserted into the aperture, thus made, and a strong physician should suck the aggravated Vayu from out of the affected bone by applying his mouth to the exterior open end of the tube. In the case of the aggravated Vayu having contaminated the semen, measures and remedies for seminal disorders (Shukra-dosha) should be employed. The intelligent (physician) would take recourse to measures, such as blood-letting, immersion or bath in a vessel (full of Vayu- subduing decoctions), fomentation with heated stones, as well as in the manner of Karshu-Sveda, vapour-bath in a closed chamber (Kuti sveda), anointment, Vasti- Karmas, etc., in the event of the aggravated Vayu having extended throughout the whole organism; whereas bleeding by means of a horn (cuffing) should be regarded as the remedy when the aggravated Dosha would be found to have been confined in any particular part of the body. In the event of the aggravated Vayu being connected either with the Pitta or the Kapha, such a course of treatment should be adopted as would not be hostile to the two other Doshas. Blood-letting (in small quantities) should be resorted to several times in a case of complete enesthesia (Supta-Vata) and the body should be anointed with oil mixed with salt and chamber-dust (Agara-dhuma) Milk bailed with a decoction of the drugs of the Panca-mula group, acid-fruits (Phalamla), meat-soup or soup of (well-cooked) corn (Dhanya) with clarified butter are beneficial in cases of Vata- roga. Salvana-Upanaha:— A poultice composed of the drugs of the Kakolyadi group, the Vayu-subduing drugs (those of Bhadra-darvadi and Vidari- gandhadi groups), and ail kinds of acid articles (such as, Kanjika, Sauvira, fermented rice-gruel, etc.), the flesh of animals which live in swamps (Anupa) or in water (Audaka) oil, clarified butter and all kinds of lardaceous substances, mixed together and saturated with a profuse quantity of salt and then slightly heated is known by the name of Shalvana. A person suffering from any form of Vata roga should be always treated with such Shalvana poultices (Upanaha). The poultice should be applied to such part of the body as is numbed, painful or contracted and the affected part should be firmly bandaged thereafter with a piece of Kshauma linen or woollen cloth. As an alternative, the affected part should be plastered (and well rubbed) with the ingredients of the Shalvana-Upanaha and inserted into a bag made of cat or mungoose skin or that of a camel or deer hide. The aggravated Vayu, if located in the shoulders, the chest, the sacrum (Trika) or the Manya, should be subdued by emetics and errhines judiciously employed. Shiro-Vasti should be applied to the head of the patient as long as it would take one to utter a thousand Matras (a short vowel sound), more or less, as the case may require, where the aggravated Vayu would be found to have located itsellf in the head, (if necessary) blood-letting should be resorted to. As a mountain is capable of obstructing the passage of the wind, so the Sneha-Vasti (oily enema) is alone capable of resisting the action of the aggravated Vayu whether it extends throughout the whole system or is confined to a single part. Measures beneficial to Vata-Vyadhi:— An application of Sneha, fomentations, anointment of the body, Vasti, oily purgatives, Shiro-vasti, the rubbing of oils on the head, oily fumigation, gargling with tepid oil, oily errhines, the use of meat-soup, milk, meat, clarified butter, oil and other lardaceous articles (of food), all kinds of acid fruits, salt, lukewarm washes, gentle massage, the use of saffron, Agura, Patra, Kushtha, Ela, Tagara, the wearing of woollen, silken, cotton or any other thick kind of garments, living in a warm room or in one not exposed to the wind or in an inner chamber, the use of a soft bed, basking in the glare of fire, […]
Mathomathis would like to present an article on Purusha Sukta by author Zachary F. Lansdowne Ph.D (who served as President of the Theosophical Society in Boston, has been a frequent contributor to The Esoteric Quarterly. His book The Revelation of Saint John, which provides a verse-by-verse analysis of the entire Revelation, was reviewed in the Fall 2006 issue). The Purusha Sukta is an ancient Hindu/Vedic hymn that celebrates the sacrifice of a God-like entity called “Purusha,” and it is still regularly chanted during Hindu worship. Modern scholars, however, find this hymn to be obscure. Author gives a theosophical interpretation, showing that Purusha corresponds to the concept of the Planetary Logos. The Rig Veda, the oldest text in Hinduism, is a collection of 1,028 Sanskrit hymns and is often dated between 1700–1100 BCE. The earliest version of the Purusha Sukta is in the Rig Veda, but subsequent versions of this hymn appear elsewhere with some modifications and redactions. It is one of the few hymns in the Rig Veda still being used in contemporary Hinduism, as reported by the President of the Ramakrishna Mission at Chennai, India: “This Sukta finds a place even today in the worship of a deity, in a temple or at home, in the daily parayana [chanting], in establishing the sacred fire for a Vedic ritual, in various rituals, and even in the cremation of a dead body.” According to the Hindu tradition, the Purusha Sukta was written down by an ancient scribe known as Narayana. Swami Krishnananda, the General Secretary of The Divine Life Society, reports on this somewhat mythical origin: “The Seer (Rishi) of the Sukta is Narayana, the greatest of sages ever known, who is rightly proclaimed in the Bhagavata [Purana] as the only person whose mind cannot be disturbed by desire and, as the Mahabharata says, whose power not even all the gods can ever imagine. Such is the Rishi to whom the Sukta was revealed and who gave expression to it as the hymn on the Supreme Purusha.” The Purusha Sukta is a small hymn, with sixteen verses, and is written in the oldest form of Sanskrit that has been preserved. Some of its words have multiple meanings, and some may have had meanings that were lost during the intervening years. Its language is ritualistic and may seem archaic. Moreover, this hymn may have a hidden, or esoteric, significance that was concealed behind its ritualistic language. For these reasons, modern scholars generally find the Purusha Sukta to be obscure. For example, John Muir refers to it as, “Another important, but in many places obscure, hymn of the Rig Veda.” Zenaide Ragozin writes, “The hymn, as a whole, is exceedingly obscure and of entirely mystical import.” One verse, which characterizes something as both the parent and progeny of something else, is called “a cryptogram” by Rein Fernhout. Another verse seems to describe a paradoxical situation in which a sacrifice has the same subject and object, so Steven Rosen asks, “Was the confusion that naturally bursts forth from this paradox meant to be like a Zen koan, a mystical riddle, or is it a product of the Vedas’ incomprehensibility?” On the other hand, Helena Blavatsky, cofounder of the Theosophical Society, states that this hymn has a coherent esoteric meaning: “It is those scholars only who will master the secret meaning of the Purushasukta, who may hope to understand how harmonious are its teachings and how corroborative of the Esoteric Doctrines. One must study in all the abstruseness of their metaphysical meaning the relations therein between the (Heavenly) Man ‘Purusha,’ sacrificed for the production of the Universe and all in it, and the terrestrial mortal man.” Blavatsky continues: “Hence in the Purusha Sukta of the Rig Veda, the mother fount and source of all subsequent religions, it is stated allegorically that ‘the thousand-headed Purusha’ was slaughtered at the foundation of the World, that from his remains the Universe might arise. This is nothing more nor less than the foundation—the seed, truly—of the later many-formed symbol in various religions, including Christianity, of the sacrificial lamb. For it is a play upon the words. ‘Aja’ (Purusha), ‘the unborn’ or eternal Spirit, means also ‘lamb’ in Sanskrit. Spirit disappears—dies, metaphorically—the more it gets involved in matter, and hence the sacrifice of the ‘unborn,’ or the ‘lamb.’” Blavatsky never published a detailed commentary on the Purusha Sukta. In fact, to our knowledge, the two paragraphs given above constitute most of her published comments on this hymn. Alice Bailey, a later theosophical author, wrote a great deal on subjects related to the Purusha Sukta but did not write anything explicitly about this hymn. In what follows, the English translation of each verse of the Purusha Sukta (as found in the Rig Veda) by Michael Myers, a Professor of the Philosophy of Religion, is given in bold, followed by an interpretation of that verse in italics showing that Purusha corresponds to the concept of the Planetary Logos. The subsequent theosophical commentary, including a detailed analysis of the symbols in the verse, is based primarily on the writings of Blavatsky and Bailey. Purusha: The first five verses provide us with a detailed description of the relationship between Purusha, or the Planetary Logos, and human beings. 1. Thousand-headed is Purusa, thousand eyed, thousand-footed. Having covered the earth on all sides, he stood above it the width of ten fingers. The Planetary Logos, whose body incorporates all human beings, expresses Himself through the planet Earth but transcends it. Sri V. Sundar provides a slightly different translation for the last phrase in the verse: “He stands beyond the count of ten fingers.” The ten fingers in this phrase are the fingers of human hands. Sundar explains this symbol: “They are the basis of count, of all mathematics, of all the logic and science built on mathematics. However, they are all limited when it comes to analyzing Purusha. He is transcendent, and beyond such limited understanding.” Who or what is Purusha (or Purusa) in this hymn? […]