🔱 Purusha Sukta Homam – Purpose & Benefits

Purusha Sukta Homam is a sacred Vedic fire ritual performed using the chanting of the Purusha Sukta, a powerful hymn from the Rigveda describing the cosmic being, identified in tradition with Lord Vishnu in His universal form.

This homam is especially performed by couples seeking blessings for progeny and a healthy family life.

👶 Primary Purpose

• For couples wishing to conceive
• To support safe and smooth pregnancy
• To seek blessings for healthy, intelligent, and virtuous children
• To remove anxieties related to childbirth and family expansion

✨ Benefits of Purusha Sukta Homam

• 🧘 Brings peace of mind and spiritual upliftment
• 💰 Helps reduce financial difficulties and instability
• ⚖️ Supports resolution of disputes, allegations, and misunderstandings
• 👪 Assists in resolving issues related to lineage and progeny
• 🤝 Helps clear long-standing personal, family, or business conflicts
• 🌿 Promotes harmony, balance, and positive energy in life

Which Rashi or Nakshatra born should perform Purusha Sukta Homam?

People born under specific Rashis (zodiac signs) and Nakshatras (birth stars) experience amplified benefits.

For instance, individuals with Mesha (Aries), Vrishabha (Taurus), or Makara (Capricorn) Rashi find enhanced stability and prosperity, while those born under Rohini, Mrigashira or Ashwini Nakshatras gain mental clarity, strength, and resilience through the Purusha Sukta recitation.

Purusha Sukta Homam, dedicated to the cosmic Purusha—the Supreme Being who pervades the universe, invokes divine energies for prosperity, spiritual growth, and protection from negative influences.

Sri Suktam

Sri Suktam is addressed to Goddess Maha Lakshmi who is the eternal consort of Sri Narayana. She is also called as Mula Prakriti and Sarva Veda Abhimanini, meaning She is the owner of all wealth and knowledge.

Mantras of Purusha Suktam

|| सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् |

| स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङुलम् ||१||

|| sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |

| sa bhūmiṁ viśvato vṛtvātyatiṣṭad daśāgulam ||1||

Meaning:

The Purusha (Universal Being) has Thousand Heads, Thousand Eyes and Thousand Feet (Thousand signifies innumerable, which points to the omnipresence of the Universal Being).

He envelops the World from all sides (i.e. He pervades each part of the Creation), and extends beyond in all the ten directions.

|| पुरुष एवेदं सर्वं यद्भूतं यच्च भव्यम् |
| उतामृतत्वस्येशानो यदन्नेनातिरोहति ||२||

|| puruṣa evedaṁ sarvaṁ yad bhūtaṁ yacca bhavyam |

| utāmṛtattvasyeśāno yadannenātirohati ||2||

Meaning:

The Purusha is indeed all this (Creation) in essence; that which existed in the Past, and that which will exist in the Future.

Everything (The whole Creation) is woven by the Immortal essence of the Great Lord (Purusha); by becoming Food of which (i.e. by getting consumed in Whose Immortal essence through surrender) one transcends the gross world (and becomes Immortal).

|| एतावानस्य महिमातो ज्यायाँश्च पूरुषः |

| पादोऽस्य विश्वा भूतानि त्रिपादस्यामृतं दिवि ||३||

|| etāvānasya mahimāto jyāyāṁśca pūruṣaḥ |
| pādo’sya viśvā bhūtāni tripādasyā’mṛtaṁ divi||3||

Meaning:

The Purusha is greater than all the greatness (which can be expressed by words),

His one part has become all these (visible) worlds, and his three parts rest in the immortal world of transcendence.

|| त्रिपादूर्ध्व उदैत्पूरुषः पादोऽस्येहाभवत्पुनः |
| ततो विष्वङ् व्यक्रामत्साशनानशने अभि ||४||

|| tripādūrdhva udaitpuruṣaḥ pādo’syehābhavātpunaḥ |

| tato viśvaṅ vyakrāmatsāśanānaśane abhi ||4||

Meaning:

The three parts of Purusha is high above (in Transcendental Realm), and his one part becomes the creation again and again.

There, in the creation, he pervades all the living (who eats) and the Non-Living (Does not eat).

|| तस्माद्विराळजायत विराजो अधि पूरुषः |

| स जातो अत्यरिच्यत पश्चाद्भूमिमथो पुरः ||५||

|| tasmādvirāḍajāyata virājo adhipūruṣaḥ |
| sa jāto atyaricyata paścādbhūmimatho puraḥ ||5||

Meaning:

From him (i.e. the Purusha) was born the Virat; (the Virat came into being) from the presence of the Purusha (Who remained as the background or substratum of Virat);

He (i.e. the Virat) created the Earth, by manifesting her from his own being as substratum.

|| यत्पुरुषेण हविषा देवा यज्ञमतन्वत |
| वसन्तो अस्यासीदाज्यं ग्रीष्म इध्मः शरद्धविः ||६||

|| yatpuruṣeṇa haviṣā devā yajñamatanvata |
| vasanto asyāsīdājyam grīṣma idhmaḥ śaraddhaviḥ ||6||

Meaning:

With the Purusha as the (Sacrificial) Fire, the Deva (Referring to Virat) continued the Yagna (Sacrifice of creation).

Spring was (created as) the clarified Butter (of that Yagna), Summer was (created as) the Fuel (of that Yagna), and Autumn was (created as) the ‘Havis’ (Sacrificial offering of that Yagna).

|| तं यज्ञं बर्हिषि प्रौक्षन्पुरुषं जातमग्रतः |
| तेन देवा अयजन्त साध्या ऋषयश्च ये ||७||

|| taṁ yajaṁ barhiṣi praukśan puruṣaṁ jātamagrataḥ |
| tena devā ayajanta sādhyā ṛṣayaśca ye ||7||

Meaning:

The First divine men were created as the holy water sprinkled with the Kusha Grass in that Yagna (Sacrifice of Creation).
The first divine men were the Sadhya Devas and the Rishis, who were created by him. The Deva (Referring to Virat), who performed the Yagna. (These Rishis were not human but divine Rishis like Saptarshis created directly by Virat).

|| तस्माद्यज्ञात्सर्वहुतः सम्भृतं पृषदाज्यम् |
| पशून्ताँश्चक्रे वायव्यानारण्यान् ग्राम्याश्च ये ||८||

|| tasmādyajñātsarvahutaḥ saṁbhṛtaṁ pṛṣadājyam|
| paśūgïstāgïścakre vāyavyānāraṇyān grāmyāścaye ||8||

Meaning:

From the complete offering of his (i.e. Virat’s) Yagna (Sacrifice of Creation) was obtained Ghee mixed with coagulated milk, which (i.e. the Ghee and Milk) are (the created) animals, both of Air (Birds) and of Forests (Wild Animals) and Villages (Domestic Animals).

|| तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे |
| छन्दांसि जज्ञिरे तस्माद्यजुस्तस्मादजायत ||९||

|| tasmādyajñātsarvahutaḥ ṛcaḥ sāmāni jajñire |
| chandāgïsi jajñire tasmātyajustasmādajāyata ||9||

Meaning:

From the complete offering of his (i.e. Virat’s) Yagna (Sacrifice of Creation) was born the Rig Veda and Sama Veda.

The Chandas (Vedic Meters) were born from him, and the Yajur Veda was born from him.

|| तस्मादश्वा अजायन्त ये के चोभयादतः |
| गावोः ह जज्ञिरे तस्मात् तस्माज्जाता अजावयः ||१०||

|| tasmādaśvā ajāyanta ye ke cobhayādataḥ |
| gāvo ha jajñire tasmāt tasmād jātā ajāvayaḥ ||10||

Meaning:

From him (i.e. Virat) was born the horses, and all those animals with teeth in both jaws.

From him (i.e. Virat) was born the cows and from him was born all types of goats.

|| यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् |
| मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ||११||

|| yatpuruṣaṁ vyadhadhuḥ katidhā vyakalpayan |
| mukhaṁ kimasya kau bāhū kā vūrū pādā vucyete ||11||

Meaning:

What did the Purusha (i.e. Virat) hold within him? How many parts were assigned in his huge form?

What was his mouth? What was his arms? What was his thighs? And what was his feet?

|| ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः |
| ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ||१२||

|| brāhmaṇo’sya mukhamāsīd bāhū rājanyaḥ kṛtaḥ |
| ūrū tadasya yad vaiśyaḥ padbhyāgï śūdro ajāyata ||12||

Meaning:

The Brahmanas were his mouth, the Kshatriyas became his arms.
The Vaishyas were his thighs, and the Shudras were assigned to his feet.

|| चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत |
| मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ||१३||

|| candramā manaso jātaḥcakśoḥ sūryo ajāyata |
| mukhādindraścāgniśca prāṇādvāyurajāyata ||13||

Meaning:

The Moon was born from his mind and the Sun was born from His eyes.
Indra and Agni (Fire) were born from his mouth, and Vayu (Wind) was born from his breath.

|| नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत |
| पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ||१४||

|| nābhyā āsīdantarikśam śīrṣṇo dyauḥ samavartata |
| padbhyāṁ bhūmirdiśaḥ śrotrātathā lokāṁ akalpayan ||14||

Meaning:

His Navel became the ‘Antariksha’ (the intermediate space between Heaven and Earth). His head sustained the Heaven.
From his feet the Earth (was sustained), and from his ears the directions (were sustained); in this manner all the worlds were regulated by him.

|| सप्तास्यासन् परिधयस्त्रिः सप्त समिधः कृताः |
| देवा यद्यज्ञं तन्वाना अबध्नन्पुरुषं पशुम् ||१५||

|| saptāsyāsṇ paridhyasṛitaḥsapta samidḥa kṛtaḥ |
| devā yadyajñam tanvānā abaḍhnaṇ purūṣaṁ paśum ||15||

Meaning:

By making seven enclosures with three times seven ‘Sacrificial firewood’, the Deva (Referring to Virat) in that Yagna (Sacrifice of Creation), bound the infinite expanse of the Purusha as (apparently) finite living beings (Pashu).

|| यज्ञेन यज्ञमयजन्त देवास्तानि धर्माणि प्रथमान्यासन् |
| ते ह नाकं महिमानः सचन्त यत्र पूर्वे साध्याः सन्ति देवाः ||१६||

|| yajñena yajñamayajanta devāḥtāni dharmāṇi prathamānyāsan |
| te ha nākaṁ mahimānaḥ sacante yatra pūrve sādhyāḥ santi devāḥ ||16||

 🌺 Meaning (Rephrased)

The Devas performed an external sacrifice (yagna) by inwardly meditating on the true essence of the Yagna itself—the Purusha, the divine consciousness that shines behind all creation. Through this deep contemplation, they first attained Dharma, which is rooted in the realization of the oneness of the Purusha.

By meditating on the greatness of the Chidakasha—the infinite blissful spiritual space that represents the essence of Purusha—ancient seekers elevated their consciousness and themselves became radiant and enlightened, embodying the divine light.