पुरुषः - Puruṣa
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Blog author Jayaraman Mahadevan
पुरुषः - Puruṣa
Etymology
पुर + कुषन् = पुरुषः
pura + kuṣan = puruṣaḥ
· The root word is पुर अग्रगमने - pura agragamane (to proceed, to Lead, to Go ahead)
· The suffix is - कुषन् kuṣan it brings in themeaning the doer – कर्त्रर्थ - kartrartha. This is suffix is added as per the according to the rule पुरः कुषन् puraḥ kuṣan (उणादिपाठः uṇādipāṭhaḥ 4.74)
The derivative statement, then, would be - पुरति अग्रे गच्छतीति purati agre gacchatīti – the one who goes ahead.
Lexicon
There are four references from amarakośa. They are as follows -
1) क्षेत्रज्ञ आत्मा पुरुषः 1.4.29
kṣetrajña ātmā puruṣaḥ
The words kṣetrajña, ātmā and puruṣa are used to indicate the Soul/Consciousness.
2) पुन्नागः पुरुषः 2.4.25 –
punnāgaḥ puruṣaḥ
Puruṣa also refers to a flower tree also called punnāga (mesua ferrea or Rottleria tinctoria or Calophyllum Inophyllum)
3) पुरुषाः पूरुषा नरः – 2.6.1
puruṣāḥ pūruṣā naraḥ
The words puruṣa, pūruṣa and nara refers to a a Man.
4) पुरुषावात्ममानवौ – 3.3.219
puruṣāvātmamānavau
The word puruṣa refers to the consciousness and also a human being.
Thus as evident from these reference the word puruṣa is used to indicate four meanings – a) the consciousness, b) a flower tree, c) a man and also d) human being. It will be interesting to note the meanings that the Yoga texts adopt from among these.
Textual Occurrences
Yogasūtra
There are 7 occurrences of the word Puruṣa in this text. Except the second chapter, the word is present in all the other three chapters. A chapter-wise summary is presented below
Pāda 1
तत्परं पुरुषख्यातेर्गुणवेतृष्ण्यम् ॥ १.१६ ॥
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः ॥ १.२४॥
tatparaṃ puruṣakhyāterguṇavetṛṣṇyam .. 1.16 ..
kleśakarmavipākāśayairaparāmṛṣṭaḥ puruṣaviśeṣa īśvaraḥ .. 1.24..
In sūtra 1.16 the knowledge of Puruṣa (consciousness) is stated as a component of higher vairāgya. In Sūtra 1.24 Īśvara is denoted as a special Puruṣa.
Pāda 3
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थात्स्वार्थसंयमात्पुरुषज्ञानम् ॥ ३. ३५ ॥
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥ ३. ४९ ॥
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यमिति ॥ ३. ५५ ॥
sattvapuruṣayoratyantāsaṃkīrṇayoḥ pratyayāviśeṣo bhogaḥ parārthātsvārthasaṃyamātpuruṣajñānam .. 3. 35 ..
sattvapuruṣānyatākhyātimātrasya sarvabhāvādhiṣṭhātṛtvaṃ sarvajñātṛtvaṃ ca .. 3. 49 ..
sattvapuruṣayoḥ śuddhisāmye kaivalyamiti .. 3. 55 ..
In sūtra 3.35 the method of svārtha-saṃyam (practice of dhāraṇā dhyāna and samādhi on consciousness) - attain the knowledge of consciousness is mentioned. Puruṣa here is described in Sage Vyāsa’s commentary as - चितिमात्ररूपः पुरुषः - citimātrarūpaḥ puruṣaḥ - Puruṣa is only consciousness. In Sūtra 3.49 the attainment of knowledge of the difference between the intellect and the Puruṣa is said to bestow the ability to control every being and omniscience. In Sūtra 3.55 – it is stated that Kaivalya is attained when the Sattva (intellect) and Puruṣa are equally cleansed. Sage Vyāsa the commentator clarifies that the Sattva(intellect) becomes pure being bereft of Rājasic and Tāmasic Tendencies and the Puruṣa is stated as pure when he is understood as pure consciousness alone.
Pāda 4
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात् ॥ ४.१८ ॥
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति ॥ ४.३४ ॥
sadā jñātāścittavṛttayastatprabhoḥ puruṣasyāpariṇāmitvāt .. 4.18..
puruṣārthaśūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpapratiṣṭhā vā citiśaktiriti .. 4.34 ..
Sūtra 4.18 describes the unchanging nature of the consciousness. It is so because, the actions of citta are always known by the consciousness (as consciousness is always reflected in the Citta). In Sūtra 4.34 which is the final Sūtra in the text it is stated that – when the Gunas become bereft of purpose (serving the Puruṣa), their Pratiprasava happens – they go back to their causal state. This is the state of Kaivalya where the pure consciousness is finally established in its nature.
Bhagavadgītā
There are 27 References in this text on the usage of the term Puruṣa. In ten chapters - 2, 3, 8, 9, 10, 11, 13, 15, 17, 18 – the utilization of the term could be seen. A chapter wise summary of the occurrences is presented below
Chapter 2
यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ ।
समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते ॥ २.१५ ॥
वेदाविनाशिनं नित्यं य एनमजमव्ययम् ।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २.२१ ॥
यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः ।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ २.६० ॥
yaṃ hi na vyathayantyete puruṣaṃ puruṣarṣabha .
samaduḥkhasukhaṃ dhīraṃ so'mṛtatvāya kalpate .. 2.15 ..
vedāvināśinaṃ nityaṃ ya enamajamavyayam .
kathaṃ sa puruṣaḥ pārtha kaṃ ghātayati hanti kam .. 2.21 ..
yatato hyapi kaunteya puruṣasya vipaścitaḥ .
indriyāṇi pramāthīni haranti prasabhaṃ manaḥ .. 2.60 ..
In these three verses two expression - Puruṣa and puruṣarṣabha are found. Puruṣarṣabha – best among the men - is an exclamatory expression used to address Arjuna by Śrīkṛṣṇa.
In all the other three verses the word Puruṣa is used to indicate the meaning – a person. A person (Puruṣa) who is afflicted by senses and their contact of the senses and their objects attains immortality (2.15). A person (Puruṣa) who knows the consciousness is indestructible, eternal and unchanging – how or who will he harm or kill? (2.21). A wise person (Puruṣa) who is striving (to attain control over the senses) – his senses will revolt and snatch the mind away (towards their respective objects) (2.60)
Chapter 3
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३.४ ॥
na karmaṇāmanārambhānnaiṣkarmyaṃ puruṣo'śnute .
na ca saṃnyasanādeva siddhiṃ samadhigacchati .. 3.4 ..
Here also the word Puruṣa is used to indicate a person. Śrīkṛṣṇa states that merely by desisting to act – a person does not become free from actions…
Chapter 8
अर्जुन उवाच —
किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम ।
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते ॥ ८.१ ॥
अधिभूतं क्षरो भावः पुरुषश्चाधिदैवतम् ।
अधियज्ञोऽहमेवात्र देहे देहभृतां वर ॥ ८.४ ॥
अभ्यासयोगयुक्तेन चेतसा नान्यगामिना ।
परमं पुरुषं दिव्यं याति पार्थानुचिन्तयन् ॥ ८.८ ॥
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्य
क्स तं परं पुरुषमुपैति दिव्यम् ॥ ८.१० ॥
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥ ८.२२ ॥
arjuna uvāca —
kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama .
adhibhūtaṃ ca kiṃ proktamadhidaivaṃ kimucyate .. 8.1 ..
adhibhūtaṃ kṣaro bhāvaḥ puruṣaścādhidaivatam .
adhiyajño'hamevātra dehe dehabhṛtāṃ vara .. 8.4 ..
abhyāsayogayuktena cetasā nānyagāminā .
paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan .. 8.8 ..
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva .
bhruvormadhye prāṇamāveśya samya
ksa taṃ paraṃ puruṣamupaiti divyam .. 8.10 ..
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā .
yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam .. 8.22 ..
Here (8.1) the word puruṣottama is being used by Arjuna to address Śrīkṛṣṇa. The meaning of the word Puruṣottama is later clarified in the Gītā itself as the Paramātman (15.17). It also means best among human beings.
In verse 8.4 Puruṣa is stated as Adhidaivatam (the entity in the divine plane). In this context Puruṣa is described by Ācārya Śaṅkarabhagavatpāda as - पुरुषः पूर्णम् अनेन सर्वमिति, पुरि शयनात् वा, पुरुषः आदित्यान्तर्गतो हिरण्यगर्भः, सर्वप्राणिकरणानाम् अनुग्राहकः - puruṣaḥ pūrṇam anena sarvamiti, puri śayanāt vā, puruṣaḥ ādityāntargato hiraṇyagarbhaḥ, sarvaprāṇikaraṇānām anugrāhakaḥ - that by which everything is filled, the one sleeps in the Purī Nāḍī, the divine person existing in the orb of brightness of the Sun- hiraṇyagarbha, the one who bless the sense organs of all beings.
In verse 8.8 it is stated that by practicing Yoga with single-pointed focus one attains the ultimate person/being (Parama Puruṣa).
In Verse 8.10 also reference is made to the Param Puruṣa. It is stated here - that divine ultimate entity has to be meditated upon during the time of departing from the body. Verse 8.22 also refers to Para Puruṣa. Here devotion – single pointed Bhakti is given as the means to attain that ultimate divinity.
Chapter 9
अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप ।
अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ॥ ९.३ ॥
aśraddadhānāḥ puruṣā dharmasyāsya parantapa .
aprāpya māṃ nivartante mṛtyusaṃsāravartmani .. 9.3 ..
Here the word puruṣa refers to person. Sri Śrīkṛṣṇa states - those persons who do not have faith (aśraddadhānāḥ puruṣā) in this dharma (knowledge of the Brahman and practices to attain it) do not attain me and they return to the path of world where death lurks.
Chapter 10
अर्जुन उवाच —
परं ब्रह्म परं धाम पवित्रं परमं भवान् ।
पुरुषं शाश्वतं दिव्यमादिदेवमजं विभुम् ॥ १०.१२ ॥
स्वयमेवात्मनात्मानं वेत्थ त्वं पुरुषोत्तम ।
भूतभावन भूतेश देवदेव जगत्पते ॥ १०.१५ ॥
arjuna uvāca —
paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān .
puruṣaṃ śāśvataṃ divyamādidevamajaṃ vibhum .. 10.12 ..
svayamevātmanātmānaṃ vettha tvaṃ puruṣottama .
bhūtabhāvana bhūteśa devadeva jagatpate .. 10.15 ..
In verses 10.12 and 15 Arjuna address Śrīkṛṣṇa as Puruṣa and Purushottama. Both refer to the ultimate persona – the supreme consciousness. In the first instance, it has to be noted that the word Puruṣa has the adjectives śāśvata (eternal/permanent) divya (divine)
Chapter 11
एवमेतद्यथात्थ त्वमात्मानं परमेश्वर ।
द्रष्टुमिच्छामि ते रूपमैश्वरं पुरुषोत्तम ॥ ११.३ ॥
त्वमक्षरं परमं वेदितव्यं
त्वमस्य विश्वस्य परं निधानम् ।
त्वमव्ययः शाश्वतधर्मगोप्ता
सनातनस्त्वं पुरुषो मतो मे ॥ ११.१८ ॥
त्वमादिदेवः पुरुषः पुराणस्त्वमस्य विश्वस्य परं निधानम् ।
वेत्तासि वेद्यं च परं च धाम त्वया ततं विश्वमनन्तरूप ॥ ११.३८ ॥
evametadyathāttha tvamātmānaṃ parameśvara .
draṣṭumicchāmi te rūpamaiśvaraṃ puruṣottama .. 11.3 ..
tvamakṣaraṃ paramaṃ veditavyaṃ
tvamasya viśvasya paraṃ nidhānam .
tvamavyayaḥ śāśvatadharmagoptā
sanātanastvaṃ puruṣo mato me .. 11.18 ..
tvamādidevaḥ puruṣaḥ purāṇastvamasya viśvasya paraṃ nidhānam .
vettāsi vedyaṃ ca paraṃ ca dhāma tvayā tataṃ viśvamanantarūpa .. 11.38 ..
In this chapter also the word Puruṣa and Purushottama refer to the supreme being. Arjuna uses the words to address Śrīkṛṣṇa desiring to see the Viśvarūpa. It can be noted that the adjective Sanātana (eternal) is used to Puruṣa in verse 3 of this chapter.
Chapter 13
प्रकृतिं पुरुषं चैव विद्ध्यनादी उभावपि ।
विकारांश्च गुणांश्चैव विद्धि प्रकृतिसम्भवान् ॥ १३.१९ ॥
कार्यकरणकर्तृत्वे हेतुः प्रकृतिरुच्यते ।
पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ॥ १३.२० ॥
पुरुषः प्रकृतिस्थो हि भुङ्क्ते प्रकृतिजान्गुणान् ।
कारणं गुणसङ्गोऽस्य सदसद्योनिजन्मसु ॥ १३.२१ ॥
उपद्रष्टानुमन्ता च भर्ता भोक्ता महेश्वरः ।
परमात्मेति चाप्युक्तो देहेऽस्मिन्पुरुषः परः ॥ १३.२२ ॥
य एवं वेत्ति पुरुषं प्रकृतिं च गुणैः सह ।
सर्वथा वर्तमानोऽपि न स भूयोऽभिजायते ॥ १३. २३ ॥
prakṛtiṃ puruṣaṃ caiva viddhyanādī ubhāvapi .
vikārāṃśca guṇāṃścaiva viddhi prakṛtisambhavān .. 13.19 ..
kāryakaraṇakartṛtve hetuḥ prakṛtirucyate .
puruṣaḥ sukhaduḥkhānāṃ bhoktṛtve heturucyate .. 13.20 ..
puruṣaḥ prakṛtistho hi bhuṅkte prakṛtijānguṇān .
kāraṇaṃ guṇasaṅgo'sya sadasadyonijanmasu .. 13.21 ..
upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ .
paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ .. 13.22 ..
ya evaṃ vetti puruṣaṃ prakṛtiṃ ca guṇaiḥ saha .
sarvathā vartamāno'pi na sa bhūyo'bhijāyate .. 13. 23 ..
In all the references above from the 13th Chapter – the word Puruṣa is used to indicate the consciousness experienced as the individual soul. This Puruṣa is stated as - the one who stays in the material realm (13.21) the experiencer (13.30), the one who watches the activities of the material realm from proximity. It is also clarified that the self-same consciousness is the ultimate reality. (13.22)
Chapter 15
ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।
तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी ॥ १५.४ ॥
द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥ १५.१६ ॥
उत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
यो लोकत्रयमाविश्य बिभर्त्यव्यय ईश्वरः ॥ १५.१७ ॥
यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।
अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥ १५.१८ ॥
यो मामेवमसंमूढो जानाति पुरुषोत्तमम् ।
स सर्वविद्भजति मां सर्वभावेन भारत ॥ १५.१९ ॥
tataḥ pādaṃ tatparimārgītāvyaṃ
yasmingatā na nivartanti bhūyaḥ .
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī .. 15.4 ..
dvāvimau puruṣau loke kṣaraścākṣara eva ca .
kṣaraḥ sarvāṇi bhūtāni kūṭastho'kṣara ucyate .. 15.16 ..
uttamaḥ puruṣastvanyaḥ paramātmetyudāhṛtaḥ .
yo lokatrayamāviśya bibhartyavyaya īśvaraḥ .. 15.17 ..
yasmātkṣaramatīto'hamakṣarādapi cottamaḥ .
ato'smi loke vede ca prathitaḥ puruṣottama ḥ .. 15.18 ..
yo māmevamasaṃmūḍho jānāti puruṣottama m .
sa sarvavidbhajati māṃ sarvabhāvena bhārata .. 15.19 ..
This is an interesting chapter that presents three types of Puruṣas. They are Kṣara, Akṣara (15.16) and Uttama Puruṣa (15.17). Kṣara is the sum total of mutable things, that perish in the world. The Akṣara refers to unchanging Māyā of the paramātman (15.16). The Uttama Puruṣa (15.17) is the one who is beyond both these – mutable and immutable Māyā. It refers to the pure consciousness. This Uttama Puruṣa has to be understood and realized. The Same Uttama Puruṣa is also denoted as Puruṣa who is ādya (the primordial) (15.4)
Chapter 17
सत्त्वानुरूपा सर्वस्य श्रद्धा भवति भारत ।
श्रद्धामयोऽयं पुरुषो यो यच्छ्रद्धः स एव सः ॥ १७.३ ॥
sattvānurūpā sarvasya śraddhā bhavati bhārata .
śraddhāmayo'yaṃ puruṣo yo yacchraddhaḥ sa eva saḥ .. 17.3 ..
The puruṣa here, indicates all worldly beings. Ācārya Śaṅkarabhagavatpāda - पुरुषः संसारी जीवः - puruṣaḥ saṃsārī jīvaḥ - puruṣa refers to the one who moves around in the word, the individual soul. Śrīkṛṣṇa observes that all beings are endowed with the quality of śraddhā. But the nature of their Śraddhā determines who they are.
Chapter 18
निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ १८.४ ॥
niścayaṃ śṛṇu me tatra tyāge bharatasattama .
tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ .. 18.4 ..
Śrīkṛṣṇa is addressing Arjuna as - puruṣavyāghra –a tiger among men while explaining the concept of Tyāga – renunciation – in this verse.
Thus as evident from copious references – a range of meanings of the word Puruṣa could be seen from the Bhagavadgītā.
Haṭhayogapradīpikā
There are three references to the word Puruṣa in this text. They are as follows -
रूपलावण्यसंपन्ना यथा स्त्री पुरुषं विना ।
महामुद्रामहाबन्धौ निष्फलौ वेधवर्जितौ ॥ ३.२५ ॥
मेहनेन शनैः सम्यक् ऊर्ध्वाकुञ्चनमभ्यसेत् ।
पुरुषोप्यथवा नारी वज्रोलीसिद्धिमाप्नुयात् ॥ ३.८५ ॥
सर्वे हठलयोपाया राजयोगस्य सिद्धये ।
राजयोगसमारूढः पुरुषः कालवञ्चकः ॥ ४.१०३ ॥
rūpalāvaṇyasaṃpannā yathā strī puruṣaṃ vinā .
mahāmudrāmahābandhau niṣphalau vedhavarjitau .. 3.25 ..
mehanena śanaiḥ samyak ūrdhvākuñcanamabhyaset .
puruṣopyathavā nārī vajrolīsiddhimāpnuyāt .. 3.85 ..
sarve haṭhalayopāyā rājayogasya siddhaye .
rājayogasamārūḍhaḥ puruṣaḥ kālavañcakaḥ .. 4.103 ..
In verse 3.25 Puruṣa (man) and Strī (woman) are used as examples in attaining completeness in companionship. Just like the man and woman – mahāmudrā-mahābandha should accompany Mahāvedha.
verse 3.85 states that Puruṣa (man) and Stri (woaman) can attain success in vajrolī.
In verse 4.103 the word Puruṣa is merely used to indicate a person. It is stated here that a person who ascends the path of Rājayoga cheats – time – he becomes eternal.
|
Puruṣa |
Yogasūtra 7 Reference |
Bhagavadgītā 27 references |
Haṭhayogapradīpikā 3 references |
|
Chapter 1 Sūtras - 16, 24 Chapter 3 Sūtras - 35, 49, 55 Chapter 4 Sūtras - 18, 34
|
Chapter 2 Verses 15, 21, 60 Chapter 3 Verse 4 Chapter 8 Verses 1,4,8 Chapter 9 Verse 3 Chapter 10 Verses 12, 15 Chapter 11 Verses 3, 18, 38 Chapter 13 Verses 19-23 Chapter 15 Verses 4, 16-19 Chapter 17 Verse 3 Chapter 18 Verse 4 |
Chapter 3 Verse 25, 85 Chapter 4 Verse 103 |
It is very interesting to note the varied meanings of the term Puruṣa in the each of the three Yogic text consulted.
In Yogasūtra – Puruṣa is used to indicate consciousness. Even in the 7 reference
a) the knowledge of the consciousness and its implication in Vairāgya (puruśakhyāti/jñāna),
b) Īśvara being a special consciousness (puruṣaviśeṣa),
c) the need to differentiate and know intellect as different from consciousness (satvapuruṣāntyatākhyāti),
d) the unchanging nature of consciousness – as it is always reflected in the intellect (apariṇāmitva puruṣa),
e) that state of Gunas where there remains no purpose to serve for Puruṣa (puruṣārthaśūnya) which leads to Kaivalya – are described and are very central to Yoga.
In Bhagavadgītā – in 27 references – in varied contexts various meanings are attributed to the term Puruṣa. These various references can be arranged under the following heads –
1) Address of Arjuna by Sri Śrīkṛṣṇa - Puruṣarshabha, Puruṣavyaghra
2) Address of Sri Śrīkṛṣṇa by Arjuna – purushottama
2) Kṣara Puruṣa - all mutable things in the world
3) Akṣara Puruṣa - the unchanging Māyā
4) Purushottama - the supreme pure consciousness
5) Puruṣa
· Puruṣa as mere person
· Puruṣa as Hiranyagarbha
· Puruṣa as Jivatman
· Puruṣa as Paratmatman with adjectives purana, shashvata
In the three references of Haṭhayogapradīpikā it could be seen that the word Puruṣa is used in two senses – a man and also a person. Thus from the above textual occurrences in the context of Yoga texts – the word Puruṣa has wide connotations raging from a mere person the supreme person or the pure consciousness.
The awareness of context becomes very important to understand and interpret the terms appropriately. This activity of Śabdayoga serves to bring to light the care that needs to be exercised in explaining such Yogic terms in teaching learning process.
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