Sacrifice of Purusa: The Genesis of all things

After verses 3&4 Purusasukta changes its focus from the qualities of Purusa to focus on the sacrifice of Purusa.  Verses 6&7 bring this focus about in the following way.  (The sanskrit transliterations, and many of my thoughts on the Purusasukta, have come from studying the book Christ in the Ancient Vedas by Joseph Padinjarekara (346 pp. 2007))

Verse 6-7 in Purusasukta

English Translation Sanskrit Transliteration
When the gods performed a sacrifice with Purusa as an oblation, spring was its melted butter, summer its fuel, and autumn its oblation.  They sprinkled Purusa, born in the beginning as a sacrifice in the straw.  The gods, sadhyas, and the seers sacrificed him as the victim Yatpurusena havisa Deva yajnam atanvata Vasanto asyasid ajyam Grisma idhmah saraddhavih Tam Yajnam barhisi prauksan Purusam jatamgratah Tena deva ayajanta Sadhya rsayas ca ye

Though not all aspects of these verses are immediately clear, what is clear is that the focus is about the sacrifice of Purusa.  The ancient vedic commentator Sayanacharya had this remark:

“the rsis – the saints and gods – bound the Purusa, the sacrificial victim to a sacrificial pole as a sacrificial animal and offered him in the sacrifice by their minds” Sayanacharya’s Commentary on Rg Veda 10.90.7

Verses 8-9 begin with the phrase “Tasmadyajnatsarvahutah…” which means that in his sacrifice Purusa offered all that he had – he held nothing back.  This demonstrated the love that Purusa had in the giving of his sacrifice.  It is only with love that we can give ourselves fully to others and hold nothing back.  As Yeshu Satsang (Jesus Christ) said in Veda Pusthakam (Bible)

“Greater love has no one that this:  that one lay down his life for his friends” (John15: 13).

Yeshu Satsang (Jesus Christ) said this to his disciples as he was willingly about to submit himself to the sacrifice of going to the cross.  Is there a connection between the sacrifice of Purusa and that of Yeshu Satsang?  Verse 5 of Purusasukta (which we have skipped thus far) offers a clue – but the clue would at first indicate that there is no connection.  Here is verse 5

Verse 5 in Purusasukta

English Translation Sanskrit Transliteration
From that – from a part of Purusa – the universe was born and it was made the seat of Purusa and he became omnipresent Tasmad Viralajayata Virajo adhi Purusah Sa jato atyaricyata Pascadbhumim atho purah

According to Purusasukta, Purusa was sacrificed at the beginning of time and it resulted in the creation of the universe.  Thus this sacrifice could not be performed on earth because the sacrifice was what brought the earth forth.  Verse 13 clearly shows this creation resulting from the sacrifice of Purusa.  It says

Verse 13 in Purusasukta

English Translation Sanskrit Transliteration
Moon was born from His mind.  The sun came out of his eye.  Lightning, rain and fire were produced from his mouth.  From his breath the wind was born. Candrama manaso jatas Caksoh suryo ajayata Mukhad Indra sca Agnisca Pranad Vayur ajayata

It is in the deeper understanding, rather than what we get from hearsay, of the Veda Pusthakam (Bible) that it all becomes clear.  We see the beginning of this clarity when we read the writings of the Rsis (prophet) Micah.  He lived about 750 BC and though he lived 750 years before the coming of Jesus Christ (Yeshu Satsang) he foresaw his coming by noting the city where he would be born.  He wrote

“But you, Bethlehem Ephrathah,
though you are small among the clans of Judah,
out of you will come for me
one who will be ruler over Israel,
whose origins are from of old,
from days of eternity. (Micah 5:2)

Micah predicted that the ruler (or Christ) would come out of the town of Bethlehem.  750 years later Jesus Christ (Yeshu Satsang) was born in this town in fulfillment of this vision.  Seekers after truth usually focus their wonder on this aspect of Micah’s vision.  However, it is the description of the origins of this coming one that I want to draw our attention to just now.  Micah predicts the future coming, but he says that the origins of this coming one are deep in the past.  His ‘origins are from of old’.  The origins of this coming one predate his appearing on earth!  How far back does the ‘… of old’ go?  It goes to the ‘days of eternity’.  Other sayings of True Knowledge in the Veda Pusthakam (Bible) clarify it further.  In Colosians 1:15 the Rsis Paul (who wrote about 50 AD) declared about Yeshu (Jesus) that:

He is the image of the invisible God, the firstborn over all creation. (Colossians 1:15)

Yeshu is declared to be the ‘image of the invisible God’ and the ‘firstborn over all creation’.  In other words, though Yeshu’s incarnation was at a precise time in history (4 BC – 30 AD), he existed before anything was created – even to eternity past. He did so because God (Prajapati) has always existed in eternity past, and being his ‘image’ Jesus (Yeshu Satsang) would also have always existed.

The Sacrifice from creation of the world – the Genesis of everything

But not only has he existed from eternity past, the Rsis (prophet) John in a vision of heaven saw this Jesus (Yeshu Satsang) depicted as

“…  the Lamb that was slain from the creation of the world” (Revelation 13:8)

Is this not a contradiction?  Was not Jesus (Yeshu Satsang) slain in 30 AD?  If he was slain then, how could he also be slain ‘from the creation of the world’?  It is in this paradox that we see that the Purusasukta and the Veda Pusthakan are describing the same thing.  We saw that Verse 6 of Purusasukta says that the sacrifice of Purusa was in ‘the beginning’.  Joseph Padinjarekara in his book Christ in the Vedas indicates that the Sanskrit commentary on the Purusasukta tells us that this sacrifice of Purusa in the beginning was ‘in the heart of God’ (he translated this as the meaning of the Sanskrit ‘Manasayagam’).  He also references the Sanskrit scholar NJ Shende as saying that this sacrifice in the beginning was a “mental or symbolic one” (NJ Shende. The Purusasukta (RV 10-90) in Vedic Literature (Publications of the Centre of Advanced Study in Sanskrit, University of Poona) 1965.

So now the mystery of the Purusasukta becomes clear.  Purusa was God and the Image of God from eternity Past.  He was before anything else.  He is firstborn of all.  God, in his omniscience, knew that the creation of mankind would necessitate a sacrifice.  This sacrifice would require all that he could provide – the incarnation of Purusa into the world to be sacrificed as a washing or cleansing from sin.  It was at this point that God had to decide whether to go ahead with creation of the universe and mankind or not.  In that decision Purusa decided to be willing to be sacrificed, and the creation went ahead.  So mentally, or in the heart of God, Purusa was ‘slain from the creation of the world” as the Veda Pusthakan declares.

Once that decision was made – before time even began – God (Prajapati – The Lord of all creation) set about creating time, the universe and mankind. Thus the willing sacrifice of Purusa caused ‘the universe to be born’ (verse 5), the moon, sun, lightning and rain (v 13) to be made, and even time itself (spring, summer and autumn mentioned in v 6) to begin.  Purusa was firstborn over all this.

Who are the ‘gods’ that sacrificed Purusa?

But one puzzle remains.  Purusasukta verse 6 says that the ‘gods’ (devas) sacrificed Purusa?  Who are these gods?  Veda Pusthakan (The Bible) explains it.  One of the Rsis, David, wrote a sacred hymn in 1000 BC that revealed how God (Prajapati) spoke of men and women:

“I said, ‘You are “gods”; you are all sons of the Most High.’ (Psalm 82:6)

Yeshu Satsang (Jesus Christ) 1000 years later commented on this sacred hymn of Rsis David by saying:

Jesus answered them, “Is it not written in your Law, ‘I have said you are gods’? 35 If he called them ‘gods,’ to whom the word of God came—and the Scripture cannot be broken— 36 what about the one whom the Father set apart as his very own and sent into the world? (John 10:34-36)

Yeshu Satsang (Jesus Christ) affirms the Rsis David’s use of the term ‘gods’ as true scripture.  In what way is this so?  We see in the creation account in the Veda Pusthakan that we are ‘made in the image of God’ (Genesis 1:27).  So in some sense perhaps we could be considered ‘gods’ because we are made in the image of God.  But the Veda Pusthakan explains further.  It declares that those who accept this sacrifice of Purusa are:

For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will (Ephesians 1:4-5)

When Prajapati-Purusa made the decision before the creation of the world to offer Purusa as the perfect sacrifice, God also chose people.  What did he chose them for?  It says very clearly he chose us to be his ‘sons’.

In other words, the Veda Pusthakan (The Bible) declares that men and women were chosen when God chose to fully give Himself in the perfect sacrifice to become children of God through this sacrifice.  In that full sense we are said to be ‘gods’.  This is true for those whom (as Yeshu Satsang declared above) to those ‘to whom the Word of God came’ – to those who accept His Word.  And in that full sense it was the needs of the future sons of god that bound Purusa to his sacrifice.  As Purusasukta verse 6 says ‘The gods performed a sacrifice with Purusa as the oblation’.  Purusa’s sacrifice was our cleansing.

The Sacrifice of Purusa – the way to heaven

So we see in the wisdom of the ancient Purusasukta and the Veda Pusthakam the plan of God revealed.  It is an awesome plan – one that we could not have imagined.  It is also very important for us because as the Purusasukta concludes in the 16th verse

English Translation Sanskrit Transliteration
The gods sacrificed Purusa as the sacrifice.  This is the earliest established principle.  Through this the sages obtain heaven Yajnena yajnamajayanta Devastani dharmani prathamanyasan Teha nakam mahimanah sacanta Yatra purve sadhyah santidevah

A sage is a ‘wise’ person. And it is truly a wise thing to yearn for obtaining heaven.  This is not out of our reach.  It is not impossible.  It is not only for the most ascetic of holy men who through extreme discipline and meditation achieve moksha.  It is not only for gurus.  On the contrary it was a way provided for by Purusa himself in his incarnation as Jesus Christ (Yeshu Satsang).

The sacrifice of Purusa – No other way to heaven

In fact not only has this been provided for us but the Sanskrit commentary by Sayanacharya between verse 15 and 16 of Purusasukta says

English Translation Sanskrit Transliteration
Thus, the one who knows this becomes able to reach the state of deathlessness.  No other way is known for this Tameva vidvanamrta iha bhavati Nanyah panta ayanaya vedyate

No other way is known to reach eternal life (deathlessness)!  Surely it is wisdom therefore to study the matter a bit more thoroughly.  Thus far I have jumped around through the Veda Pusthakam (The Bible) showing how it tells an overarching story of God, mankind and reality that is echoes with the story told in Purusasukta.  But I have not looked at this story in detail or in order.  There is much more to learn, many more rsis and hymns and principles that are revealed.  With this as our motive, I would like to invite you to explore along with me the Veda Pusthakam in more detail, starting at the beginning, learning about the creation, what happened that required this sacrifice of Purusa, what happened to the world that brought about the flood of Manu (Noah in Veda Pusthakan) and how the nations of the world learned and preserved the promise of the Perfect sacrifice that would free them from death and grant eternal life in Heaven.  Surely that is something worth learning and living for.

Verse 3&4 – The Incarnation of Purusa

The Purusasukta continues from verse 2 with the following. (The sanskrit transliterations, and many of my thoughts on the Purusasukta, have come from studying the book Christ in the Ancient Vedas by Joseph Padinjarekara (346 pp. 2007))

English Translation Sanskrit Transliteration
The creation is the glory of Purusa – so great is his majesty.  Still he is greater than this creation.  One fourth of [the personality of] Purusa is in the world.  Three fourths of Him are still living eternally in heaven.Purusa arose upwards with three quarters of himself.  One Quarter of Him was born here.  From that He spread life in all living beings. Etavan asya mahima ato jyayamsca PurusahPado-asya visva bh u tani tripad asyamrtm diviTripad urdhva udait purusah padou-asyeha a bhavat punah tato visvannvi akramat sasananasane abhi

Imagery is used here that is difficult to understand.  However it is clear that these verses are speaking about the greatness and majesty of Purusa.  It states quite clearly that He is greater than creation.  We can also understand that only a part of his greatness is manifested in this world.  But it also speaks of His incarnation into this world – a world of people where you and I live (‘one quarter of Him was born here’).  So when God came down in His incarnation he manifested only a part of His glory in this world.  He emptied Himself in some way when He was born.  This is consistent with how Purusa was described in verse 2 – having ‘limited himself to 10 fingers’.

This is also consistent with how Veda Pusthakan (Bible) describes the incarnation of Jesus of Nazareth.  It says of him that

My purpose is that … they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. (Colossians 2:2-3)

So Christ was the incarnation of God but the manifestation of it was largely ‘hidden’.  How was it hidden?  It explains further:

Your attitude should be the same as that of Christ Jesus:

Who, being in very nature God,
did not consider equality with God something to be grasped,
but made himself nothing,
taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
and became obedient to death—
even death on a cross!
Therefore God exalted him to the highest place
and gave him the name that is above every name, (Philippians 2:5-9)

So in his incarnation Jesus ‘made himself nothing’ and in that state prepared himself for his sacrifice.  His revealed glory was only partial, just like the Pususasukta states.  This was because of his coming sacrifice.  The Purusasukta follows the same theme since after these verses it turns from describing the partial glory of the Purusa to focus on his sacrifice.  We look at that in our next post.

Verse 2 – Purusa is Lord of Immortality

We saw in the first verse of Purusasukta that Purusa was described as all-knowing, all-powerful and everywhere-present.  We then raised the question whether Purusa could be Yeshu Satsang (Jesus Christ) and embarked on a journey through Purusasukta with this question in mind.  So we come to the second verse of the Purusasukta which continues to describe the Man Purusa in very unusual terms. Here is the Sanskrit transliteration and the English translation (The sanskrit transliterations have come from studying the book Christ in the Ancient Vedas by Joseph Padinjarekara (346 pp. 2007)).

Second verse of Purusasukta

English Translation Sanskrit Transliteration
Purusa is all this universe, what has been and what will be.  And he is the Lord of immortality, which he provides without food [natural substance] Purusa evedam sarvam yadbhutam yacca bhavyam utamrtatvasyesano yadannenatirohati

Qualities of Purusa

Purusa is superior to the universe (the whole extent of space and matter) and is Lord of Time (‘what has been and will be’) as well as ‘Lord of immortality’ – eternal life. There are many gods in Hindu mythology but none are given such infinite qualities.

These are such awe inspiring attributes that they can only belong to the one true God – the Lord of Creation itself. This would be Prajapati of Rg Veda (synonymous with Yahweh of the Hebrew Old Testament). Thus this man, Purusa, can only be understood as an incarnation of this one God – Lord of all Creation.

But even more pertinent for us is that Purusa ‘provides’ this immortality (eternal life) to us. He does so not using natural substance, ie. He does not use natural processes or natural matter/energy of the universe in the granting or giving of eternal life. We are all under the curse of death and karma. This is the futility of our existence from which we long to escape and for which we work so hard in doing pujas, bathings and other ascetic practices. If there is even a small chance that this is true and that Purusa has both the power and the desire to grant immortality it would be wise to at least become more informed about this.

Compared to Rsis of Veda Pusthakam (Bible)

With this in mind let us consider one of the oldest sacred writings in human history. It is found in the Hebrew Testament (called the Old Testament of the Bible or Veda Pusthakam). This book, like the Rg Veda, is a collection of oracles, hymns, history and prophecy from many different Rsis who though they breathed long ago, they lived and wrote in different eras of history. So the Old Testament is best thought of as a collection or library of different inspired writings combined into a book. Most of the writings of these Rsis were Hebrews and thus are descendants of the great Rsi Abraham who lived about 2000 BC. However there is one writing, written by the Rsi Job who lived earlier than Abraham. There is yet no Hebrew nation when he lived. Those who have studied Job estimate that he lived about 2200 BC, over 4000 years ago.

…In Book of Job

In his sacred book, called Job after his name, we find him saying the following to his companions:

I know that my Redeemer lives,

and that in the end he will stand upon the earth.

And after my skin has been destroyed,

yet in my flesh I will see God;

I myself will see him

with my own eyes—I, and not another.

How my heart yearns within me! (Job 19:25-27)

Job speaks of a coming ‘Redeemer’. We know that Job looks to the future because the Redeemer ‘will’ (ie in future tense) stand upon the earth. But this Redeemer still ‘lives’ in the present – though not on earth. So this Redeemer, like Purusa in this verse of Purusasukta, is Lord of Time because his existence is not bounded in time like ours is.

Job then declares that ‘after my skin has been destroyed’, (i.e. after his death) he will see ‘him’ (this Redeemer) and at the same time ‘see God’. In other words this coming Redeemer is God Incarnate, just as Purusa is the Incarnation of Prajapati. But how can Job see Him after his own death? And just to make sure that we did not miss this point Job declares that ‘with my own eyes -I and not another’ will see this Redeemer standing on the earth. The only explanation for this is that this Redeemer has provided immortality to Job and he is anticipating the day when this Redeemer, who is God, is walking the earth and has provided immortality to Job so that he also is again walking the earth and seeing the Redeemer with his own eyes. This hope has so captivated Job that his ‘heart yearns within’ him in the anticipation of this day.  It was a mantra that transformed him.

…and Isaiah

The Hebrew Rsis also spoke of a coming Man that sounds very similar to this description of Purusa and the Redeemer of Job. Isaiah was one such Rsi who lived approximately 750 BC. He wrote several oracles under divine inspiration. Here is how he described this coming Man:

Nevertheless, there will be no more gloom for those who were in distress. In the past he humbled the land of Zebulun and the land of Naphtali, but in the future he will honor Galilee of the Gentiles, by the way of the sea, along the Jordan—

2 The people walking in darkness

have seen a great light;

on those living in the land of the shadow of death

a light has dawned….

6 For to us a child is born,

to us a son is given,

and the government will be on his shoulders.

And he will be called

Wonderful Counselor, Mighty God,

Everlasting Father, Prince of Peace. (Isaiah 9:1-2,6)

In other words The Rsi Isaiah is foreseeing and announcing the birth of a son and this son ‘will be called … Mighty God’. This news will be particularly helpful to those ‘living in the land of the shadow of death’. What does this mean? Our lives are lived knowing we cannot escape our coming death and the karma that rules us. So we literally live ‘in the shadow of death’. Thus this coming Son, who will be called ‘Mighty God’, will be a great light or hope to those of us who live in the shadow of our coming death.

…and Micah

Another Rsi, Micah, who lived at the same time as Isaiah (750 BC) also had a Divine Oracle about this coming person. He wrote:

But you, Bethlehem Ephrathah,

though you are small among the clans of Judah,

out of you will come for me

one who will be ruler over Israel,

whose origins are from of old,

from ancient times. (Micah 5:2)

Micah said that a Man would come out of the city of Bethlehem in the region of Ephrathah where the clan of Judah (i.e. the Jews) lived. What is absolutely unique about this Man is that though he ‘will come’ out of Bethlehem at a certain time in history, he pre-existed this origin since the beginning of time. Thus, like Verse 2 of Purusasukta, and like the Coming Redeemer of Job, this Man will not be bound by time like we are. He will be Lord of Time. This is a Divine ability, not a human one, and thus they are all referring to the same person.

Fulfilled in Yeshu Satsang (Jesus Christ)

But who is this Person? Micah here gives us an important historical clue. The coming Person would come out of Bethlehem. Bethlehem is a real city which has existed for thousands of years in what today is called Israel/West Bank. You can Google it and see it on a map. It is not a big city, and never has been. But it is famous the world over and is yearly in the global news. Why? Because this is the birthplace of Jesus Christ (or Yeshu Satsang). This is the city he was born in 2000 years ago.  Isaiah gave us another clue because he said this person would impact Galilee.  And though Yeshu Satsang (Jesus Christ) was born in Bethlehem (as foreseen by Micah), he grew up and ministered as a teacher in Galilee, as Isaiah had predicted.  Bethlehem as his birthplace and Galilee as his place of ministry are two of the most well known aspects of the life of Yeshu Satsang (Jesus Christ).  So here we see predictions from different Rsis becoming fulfilled in the person of Jesus Christ (Yeshu Satsang).  Could it be that Yeshu is this Purusa/Redeemer/Ruler that these ancient Rsis foresaw?  Given that answering this question could be the key that unlocks how we who live in the ‘shadow of death’ (and karma) may be given ‘immortality’ it certainly is worth our time to consider. So we continue our investigation as we move further through Purusasukta and compare it with the Rsis of the Hebrew Veda Pusthakam.

 

Considering the Purusasukta – the Song of Praise of Man

Perhaps the most famous poem or prayer in the Rg Veda (or Rig Veda) is the Purusasukta.  It is found in the 10th Mandala and 90th Chapter.  It is a song for a special Man – Purusa (pronounced Purusha).  Because it is found in the Rg Veda it is one of the oldest mantras in the world, and thus it is worth studying to see what we can learn of the way to Mukti or Moksha (enlightenment).

So who is Purusa?  The Vedic texts tell us that

“Purusa and Prajapati is one and the same person” (sanskrit transliteration Purusohi Praja pati)  Madhyndiya Sathapatha Brahmana VII.4:1.156

The Upanishads continue on this same line by stating that

“Purusa is superior to everything.  Nothing [nobody] is superior to Purusa.  He is the end and the highest goal” (Avykat Purusah parah.  Purusanna param kincitsa kastha sa para gati)  Kathopanisad 3:11

“And verily beyond the unmanifest is the supreme Purusa… One who knows him becomes free and attains immortality (Avyakat u parah Purusa … yajna tva mucyate Janturamtatvam ca gacchati) Kathopanisad 6:8

So Purusa is Prajapati (The Lord of all Creation).  But perhaps even more important, knowing him directly affects you and me.  The Upanishad says:

‘there is no other way to enter eternal life (but through Purusa) (Nanyahpantha vidyate – ayanaya) Svetasvataropanisad 3:8

So we will study through the Purusasukta, the hymn in Rg Veda that describes Purusa.  As we do so, I will hold perhaps a strange and novel idea before us to consider:  Is this Purusa spoken of in the Purusasukta fulfilled in the incarnation of Yeshu Satsang (Jesus of Nazareth) around 2000 years ago?  As I said, this is perhaps a strange notion, but Yeshu Satsang (Jesus of Nazareth) is known as a Holy man across all religions and he did claim to be the incarnation of God, and both he and Purusa are sacrificed (as we will see) so this gives us  good reasons to consider this idea and explore it.  The sanskrit transliterations, and many of my thoughts on the Purusasukta, have come from studying the book Christ in the Ancient Vedas by Joseph Padinjarekara (346 pp. 2007)

First verse of Purusasukta

Transliterated from Sanskrit

Translated into English

Sahasra sirsa-PurusahSahasra ksah sahsrapatSa bhumim visvato v rtvaatyatisthaddasangulam Purusa has a thousand heads, a thousand eyes and a thousand feet. Encompassing Earth on all sides, He Shines. And he limited Himself to ten fingers

We saw above that Purusa is the same as Prajapati.  Prajapati, as explained here, in the earliest Vedas was considered the God who made everything – He was the “Lord of all Creation”.

We see in the start of the Purusasukta that Purusa has a ‘thousand heads, a thousand eyes, and a thousand feet”,  What does this mean?  ‘Thousand’ is not meant to be a specific counted number here, but means more ‘numberless’, or ‘without limit’.  So the Purusa has intelligence (‘head’) without limit.  In today’s language we would say he is omniscient or All-Knowing.  This is an attribute of God (Prajapati) who is the only one who is All-Knowing.  God also sees and is aware of all.  Saying that Purusa has a ‘thousand eyes’ is the same as saying that Purusa is omnipresent – he is aware of all because he is present everywhere.  In a similar way, the phrase ‘a thousand feet’ represents omnipotence – unlimited strength.

Thus we see in the beginning of the Purusasukta that the Purusa is introduced as an omniscient, omnipresent and omnipotent Man.  Only the incarnation of God could be such a person.  However the verse concludes by saying ‘he limited himself to ten fingers’.  What does this mean?  As an incarnate person, Purusa emptied himself of his divine powers and limited himself to that of a normal human – one with ‘ten fingers’.  Thus, though Purusa was Divine, with all that entails, he emptied himself in his Incarnation.

The Veda Pusthakam (Bible), when speaking of Yeshu Satsang (Jesus of Nazareth) expresses exactly the same idea.  It says:

… have the same mindset as Christ Jesus:

Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross! (Philippians 2: 5-8)

You can see that the Veda Pusthakam (Bible) uses exactly the same thoughts as the Purusasukta does in introducing Purusa – infinite God incarnating to a limited human.  But this passage in the Bible moves quickly to describe his sacrifice – as Purusasukta also will.  So it is worthwhile for anyone who desires Moksha to explore these oracles further, since, as it says in the Upanishads:

‘there is no other way to enter eternal life (but through Purusa) (Nanyahpantha vidyate – ayanaya) Svetasvataropanisad 3:8

We continue verse 2 of Purusasukta here.