It is said that Purusha Sukta “speaks of the restoration of the divinity of creation by the supreme holocaust of the Divine. It is this sacrifice that distributes the divinity among the Gods, the Prajas, and the whole of the universe enabling them to move jointly and integrally toward Immortality.” But what seems to be presented in the Sukta is only one particular aspect of the Creation; it is an important aspect, an episode no doubt, but it is just an episode in the sequence of countless and recondite operations that go in making this great and meaningful involutionary-evolutionary Becoming. We must understand that the author of the hymn was not setting himself to write a modern thesis or treatise giving the details of the creation or its processes, an exhaustive document with its prolegomenon and epilogue; instead, what is given is the dense but luminous esoteric knowledge of the things, with one aspect in view, one particular window opened out for seeing them. It was written in a milieu in which the alert and perceptive receiver at once got in contact with the reality from which it had originated; it had taken for granted the common knowledge of the tradition and it is this knowledge which was further extended or enriched by such explorative-creative presentations. It was in fact the mode of establishing a new power of the spirit in the ready consciousness of the race. It contributed to progress in knowledge. There are a number of aspects present in the Sukta: the transcendental Absolute poised for manifestation, its necessary projection in the cosmic field, holding back its own glory and majesty, its aishwarya, its Ishwarahood in order that multiplicity might become possible, putting into operation Four Qualities, Four Powers of the divine Person in the universal play, return of the Gods to their earlier status,—these are astounding events narrated by it. And these have been established by doing Yajna, the Path of Progress charted out by the Vedic Rishis.

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