Purusha Sukta – Complete Details and Notes

 

Purusha Sukta – Complete Details and Notes

Introduction

The Purusha Sukta (पुरुष सूक्त) is one of the most significant hymns in the Rig Veda (Mandala 10, Hymn 90). It describes the cosmic being, Purusha, and explains the origin of the universe, social order, and spiritual evolution. The hymn emphasizes that the entire creation emerges from Purusha, who is both immanent (within creation) and transcendent (beyond creation).

1. Structure and Composition

• Text: Found in the Rig Veda (10.90), with variations in the Yajur Veda, Atharva Veda, and Sama Veda.
• Total Verses: 16 to 24 (depending on the version).
• Language: Sanskrit
• Metre: Mostly Anushtubh and Trishtubh

2. Meaning of ‘Purusha’

The word Purusha (पुरुष) means:

1. Cosmic Being – The Supreme Consciousness that pervades everything.
2. Universal Spirit – The divine reality from which all beings originate.
3. Primordial Man – The symbolic representation of the universe as a divine entity.

3. Main Themes of Purusha Sukta

A. Creation of the Universe

• The hymn describes Purusha as infinite, thousand-headed, and thousand-eyed, symbolizing his omnipresence.
• He pervades all that exists, yet remains beyond it.
• The entire cosmos, time, and space emerge from his divine sacrifice (Yajna).

B. The Cosmic Sacrifice (Yajna)

• The gods performed a sacrifice of Purusha to create the world.
• From his various limbs emerged the natural elements and life forms.

Part of Purusha	Creation
Mind	Moon
Eyes	Sun
Mouth	Agni (Fire) & Vedas
Breath	Vayu (Wind)
Navel	Space
Head	Sky (Heaven)
Feet	Earth

C. Origin of the Four Varnas (Social Classes)

The hymn describes the origin of the four Varnas (social classes) from the cosmic body of Purusha:

Body Part	Varna	Role
Mouth	Brahmins	Priests, Teachers (Knowledge)
Arms	Kshatriyas	Warriors, Rulers (Protection)
Thighs	Vaishyas	Merchants, Farmers (Economy)
Feet	Shudras	Workers, Service Providers (Support)

This division is symbolic, representing different functions within society, rather than a rigid birth-based system.

D. Concept of Brahman and Spiritual Reality

• Purusha is the Supreme Brahman (universal consciousness).
• The Vedas, Dharma, and all beings emerge from him.
• By knowing Purusha, one attains liberation (Moksha).

4. Interpretation in Different Traditions

Hinduism

• Considered one of the most sacred hymns in the Vedas.
• Associated with Vedanta philosophy, which sees Purusha as Brahman (the absolute reality).
• Bhagavad Gita (Chapter 15) refers to the concept of the "Supreme Purusha" (Purushottama).

Upanishads

• The Mundaka Upanishad (3.1.1-3) expands on the concept of Purusha as Akshara Brahman (imperishable reality).
• The Shvetashvatara Upanishad (3.1-3) describes Purusha as Ishvara (God).

Bhagavata Purana

• Describes the Purusha Avatara (incarnations of the Supreme Being), such as Vishnu as Mahapurusha.

Yoga and Sankhya Philosophy

• Purusha is distinct from Prakriti (nature), representing pure consciousness.

5. Significance of the Purusha Sukta

A. Spiritual Significance

• Explains the oneness of all existence and the divine origin of the universe.
• Emphasizes self-realization and devotion to the Supreme.

B. Social and Ethical Significance

• Provides a symbolic foundation for the Varnas based on function, not birth.
• Stresses interdependence in society, where all roles are important.

C. Ritual and Worship

• Recited during Yajnas, temple rituals, and daily prayers.
• Important in Vishnu worship (especially in Sri Vaishnavism).

6. Modern Interpretations and Criticism

• Some scholars see it as a later addition to the Rig Veda, reflecting Vedic societal organization.
• The varna system was originally flexible, but later became rigid, leading to caste discrimination.
• Modern thinkers like Swami Vivekananda reinterpreted it as a metaphor for division of labor, not caste hierarchy.

7. Verses and Translation (Selected)

Rig Veda 10.90.2
सहस्रयुजां पुरुषः सहस्राक्षः सहस्रपात्।
स भूमिं विश्वतो वृत्वात्यतिष्ठद्दशाङ्गुलम्॥

Translation:
"The Supreme Purusha has a thousand heads, a thousand eyes, and a thousand feet. He pervades the earth and extends beyond it by ten fingers’ breadth."

Rig Veda 10.90.12
ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत॥

Translation:
"From his mouth were born the Brahmins, from his arms the Kshatriyas, from his thighs the Vaishyas, and from his feet the Shudras emerged."

8. Conclusion

The Purusha Sukta is one of the most profound and mystical hymns in the Vedic tradition. It explains the cosmic unity of existence, the divine sacrifice of Purusha, and the interconnectedness of all life. While it has been misinterpreted in history to justify caste divisions, its original meaning promotes unity, harmony, and spiritual realization.

9. Summary

• Purusha is the Supreme Consciousness from whom the universe originates.
• The creation emerges from his cosmic sacrifice (Yajna).
• The four Varnas arise from different parts of his cosmic body.
• Brahman (the absolute reality) is described through Purusha.
• Chanted in rituals and remains central to Hindu thought.

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Vedanta

 

Vedanta: The Ultimate Philosophy of the Vedas

Vedanta is one of the six major schools of Indian philosophy, focusing on the ultimate knowledge (Jnana) derived from the Upanishads, which are the concluding parts of the Vedas. The word Vedanta means “end of the Vedas” (Veda + Anta), signifying the highest wisdom found in the Vedic scriptures. It is also known as Uttara Mimamsa, meaning the "higher inquiry" into the spiritual truth of the Vedas, as opposed to Purva Mimamsa, which deals with rituals.

Core Texts of Vedanta

Vedanta is primarily based on three foundational scriptures, collectively known as the Prasthanatrayi (threefold sources of authority):

1. Upanishads – Philosophical texts from the Vedas that discuss Brahman (the Supreme Reality), Atman (the individual soul), and Moksha (liberation). Major Upanishads include the Isha, Kena, Katha, Mundaka, Mandukya, Taittiriya, Chandogya, and Brihadaranyaka Upanishads.
2. Brahma Sutras (Vedanta Sutras) – Written by Sage Vyasa (Badarayana), these aphorisms systematically explain the philosophy of the Upanishads.
3. Bhagavad Gita – The divine discourse of Lord Krishna to Arjuna in the Mahabharata, synthesizing Upanishadic wisdom with devotion (Bhakti) and duty (Karma).

Key Concepts of Vedanta

1. Brahman – The ultimate, formless, eternal, and all-pervading reality. It is both Nirguna (without attributes) and Saguna (with attributes, as Ishwara or God).
2. Atman – The individual soul, which is identical to Brahman but appears separate due to ignorance (Avidya).
3. Maya – The illusion or cosmic ignorance that causes one to perceive duality and separation from Brahman.
4. Moksha (Liberation) – The realization of one's unity with Brahman, leading to freedom from the cycle of birth and death (Samsara).
5. Avidya (Ignorance) – The root cause of bondage, leading to identification with the body and mind rather than the true self.
6. Karma and Rebirth – The law of cause and effect, which binds the soul to continuous rebirths until self-realization is attained.

Major Schools of Vedanta

Over time, different Acharyas (spiritual teachers) interpreted Vedanta in different ways, leading to various schools of thought:

1. Advaita Vedanta (Non-Dualism) – Founded by Adi Shankaracharya (8th century CE)

• Brahman is the only reality; the world and individuality are illusory (Maya).
• Atman is identical to Brahman (Aham Brahmasmi – "I am Brahman").
• Liberation (Moksha) is attained through Jnana (knowledge) and realization that the world is an illusion.
• Example: The illusion of a snake in a rope – once knowledge dawns, the snake disappears, leaving only the rope (Brahman).

2. Vishishtadvaita Vedanta (Qualified Non-Dualism) – Founded by Ramanujacharya (11th century CE)

• Brahman is one with attributes (Saguna Brahman), identified with Vishnu/Narayana.
• The soul is distinct but inseparable from Brahman, like a wave in the ocean.
• Liberation is attained through Bhakti (devotion to God) along with knowledge and action.
• Example: A golden bracelet and a golden necklace are different in form but are ultimately made of gold, symbolizing the soul’s relation to Brahman.

3. Dvaita Vedanta (Dualism) – Founded by Madhvacharya (13th century CE)

• Brahman (God) and Atman (soul) are completely distinct.
• Vishnu is the Supreme, Independent Reality, while souls and the universe are dependent on Him.
• Liberation (Moksha) is attained through pure devotion (Bhakti) and surrender to God.
• Example: A servant and a master – the soul (Atman) is eternally distinct from Brahman but dependent on Him.

4. Other Vedantic Schools

• Dvaitadvaita Vedanta (Dualistic Non-Dualism) – Founded by Nimbarkacharya.
• The soul and Brahman are different yet non-separable, like the sun and its rays.
• Shuddhadvaita (Pure Non-Dualism) – Founded by Vallabhacharya.
• Krishna is the supreme Brahman, and the world is His real manifestation.
• Achintya Bhedabheda (Inconceivable Duality and Non-Duality) – Taught by Chaitanya Mahaprabhu.
• The soul is both distinct and one with Brahman, beyond human logic.

Vedanta and Practical Life

1. Self-Realization – Understanding that the true self (Atman) is divine and beyond physical existence.
2. Karma Yoga – Performing selfless actions without attachment, as explained in the Bhagavad Gita.
3. Bhakti (Devotion) – Surrendering to the divine, as emphasized in Vishishtadvaita and Dvaita schools.
4. Meditation and Jnana Yoga – Practicing deep contemplation to realize the unity of Atman and Brahman.
5. Ethical Living – Following Dharma (righteous living) based on universal spiritual values.

Influence of Vedanta

Vedanta has shaped Indian thought, spirituality, and culture. It influenced:

• Hindu Saints and Movements – Adi Shankaracharya, Ramanuja, Madhva, Chaitanya, Swami Vivekananda, Ramakrishna Paramahamsa.
• Modern Thinkers – Swami Vivekananda spread Advaita Vedanta globally, emphasizing universal spirituality.
• World Religions and Philosophy – Western philosophers like Schopenhauer and Aldous Huxley were influenced by Vedanta.
• Yoga and Meditation Practices – Vedantic concepts are integrated into spiritual disciplines like Raja Yoga and Jnana Yoga.

Conclusion

Vedanta is the pinnacle of Indian philosophy, exploring the deepest aspects of existence, consciousness, and liberation. It provides different paths suited to various seekers, whether through knowledge (Jnana), devotion (Bhakti), selfless action (Karma Yoga), or meditation. Regardless of the school one follows, Vedanta ultimately leads to the realization of Brahman, the eternal, infinite reality beyond all illusions.

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Varnashrama Dharma

 Varnashrama Dharma is the ancient Hindu social and spiritual system that organizes society into four Varnas (classes) and four Ashramas (stages of life). It is described in texts like the Manusmriti, Bhagavad Gita, and Vedas

Varna means "color" or "category." It classifies society based on one's duties and qualities, not just birth. The four Varnas are Brahmins, Kshatriyas, Vaishyas, and Shudras

Brahmins are priests, scholars, and teachers. Their duties include studying and teaching the Vedas, performing rituals, and guiding society. They are symbolized by the color white, representing purity. Examples include Rishis like Vashishtha and Vyasa

Kshatriyas are warriors, rulers, and administrators. Their responsibilities involve protecting the kingdom, enforcing justice, and governance. They are symbolized by the color red, representing strength. Examples include Lord Rama and Arjuna

Vaishyas are merchants, traders, and farmers. Their duties focus on agriculture, business, trade, and the economy. They are symbolized by the color yellow, representing prosperity. Examples include Sudama, Krishna’s friend, and Dhana Nanda

Shudras are laborers and service providers. Their role is to serve society through craftsmanship, labor, and support. They are symbolized by the color black, representing service. Examples include Vidura from the Mahabharata and Nandanar, a Tamil saint

The Varna system was originally based on qualities and work rather than birth, as stated in the Bhagavad Gita. Ancient texts mention people changing varnas based on deeds. However, over time, the system became rigid and birth-based, leading to social issues

Ashrama refers to the four stages of human life, guiding individuals towards dharma (duty), artha (wealth), kama (desires), and moksha (liberation). The four Ashramas are Brahmacharya, Grihastha, Vanaprastha, and Sannyasa

Brahmacharya, the student phase, lasts from birth to 25 years. This stage focuses on education, self-discipline, and celibacy. Duties include learning scriptures, serving the Guru, and acquiring knowledge. Examples include Krishna and Arjuna learning from Guru Sandipani

Grihastha, the householder stage, spans from 25 to 50 years. It involves marriage, family, work, and social responsibilities. Duties include raising children, earning wealth, fulfilling desires, and performing yajnas. An example is Lord Rama as a king and family man

Vanaprastha, the retirement stage, lasts from 50 to 75 years. It focuses on detachment and spiritual pursuits. Duties include living in the forest, reducing material attachments, and preparing for moksha. An example is Dhritarashtra, who left for the forest after the Kurukshetra war

Sannyasa, the renunciation stage, begins at 75 years and beyond. It emphasizes complete renunciation and devotion to God. Duties include giving up material possessions and attaining moksha. An example is Adi Shankaracharya, who took Sannyasa at a young age

Varnashrama Dharma provides social order and spiritual guidance. It balances material and spiritual life, helps in self-discipline and the fulfillment of duties, and ultimately encourages moksha as the final goal

Misinterpretation of this system led to discrimination and the rigid caste system. Bhakti movements such as those led by Kabir, Basava, and the Alvars challenged these rigid structures. While modern India promotes equality, elements of Varnashrama still exist in social roles

Varnashrama Dharma is a framework for a balanced life but should be understood in its original merit-based context rather than as a rigid caste system

The Chandogya Upanishad primarily discusses spiritual knowledge, meditation, and the nature of the self (Atman) but also makes references to the four Ashramas (stages of life) within the Varnashrama Dharma system.

In Chandogya Upanishad 2.23.1, four Ashramas are mentioned:

1. Brahmacharya (Student life) – A stage of learning and self-discipline under a Guru.
2. Grihastha (Householder life) – A stage of family responsibilities, work, and social duties.
3. Vanaprastha (Forest dweller life) – A stage of detachment from worldly affairs, leading towards spiritual growth.
4. Sannyasa (Renunciation) – A stage of complete renunciation, seeking liberation (Moksha).

This Upanishad emphasizes Brahmacharya as an essential foundation for knowledge and also highlights Sannyasa as a direct path to spiritual realization. Some interpretations suggest that Sannyasa was not as emphasized in earlier Vedic times but later became an accepted stage.

 

Sabha and Samiti

 Sabha and Samiti were two important political and administrative institutions in the early Vedic period, as described in ancient Hindu scriptures like the Rigveda. They played a crucial role in the governance and decision-making processes of Vedic society.

Sabha

• The Sabha was an assembly of elders, wise men, and nobles who advised the king on important matters.
• It functioned as a council of ministers or an advisory body and had a smaller, more exclusive membership compared to the Samiti.
• The Sabha was responsible for judicial and administrative matters, including resolving disputes and maintaining law and order.
• It played a key role in shaping policies and guiding the ruler in governance.
• With time, the Sabha evolved into a more specialized institution, eventually becoming associated with the royal court and judiciary.

Samiti

• The Samiti was a larger, more democratic assembly that included common people of the tribe.
• It was responsible for electing or approving the king and discussing important political and military matters.
• The Samiti ensured that the voice of the people was heard and acted as a check on the ruler’s power.
• It had the power to remove an unworthy king and played a role in making key decisions for the community.
• Over time, as monarchy became more established, the importance of the Samiti declined.

Comparison Between Sabha and Samiti

Feature	Sabha	Samiti
Nature	Aristocratic council	Democratic assembly
Members	Elders, nobles, and intellectuals	Common people, including warriors and householders
Function	Advisory and judicial role	Political and military decision-making
Influence	Influenced governance through counsel	Could elect or remove the king
Evolution	Became the king’s court and judiciary	Declined as monarchy strengthened

Together, the Sabha and Samiti played a vital role in the governance of early Vedic society, representing both the elite and the common people in decision-making processes. 

Sabha and Samiti During the Later Vedic Period

In the Later Vedic Period (1000–600 BCE), the political structure evolved as kingdoms grew larger and power became more centralized under monarchs. This led to changes in the role and significance of Sabha and Samiti.

Changes in Sabha and Samiti During the Later Vedic Period

Feature	Early Vedic Period	Later Vedic Period
Nature	Democratic and participatory	Declined due to monarchy’s rise
Role in Governance	Influenced the king's decisions	Became more advisory and lost real power
Sabha Membership	Included common people and nobles	Became an aristocratic body of elites and priests
Samiti Membership	Open to all tribal members	Declined, with limited participation
Power	Could check the king’s power	King became more dominant, reducing their influence
Judicial Role	Sabha played a judicial role	Sabha became more like a royal court

Sabha in the Later Vedic Period

• The Sabha became more exclusive, dominated by Brahmins and Kshatriyas.
• It functioned primarily as a royal council, advising the king rather than challenging his authority.
• It took on a more judicial role, settling disputes and legal matters, but under the king’s control.

Samiti in the Later Vedic Period

• The Samiti’s power declined significantly as monarchy strengthened.
• It became a ceremonial body, meeting only on special occasions.
• The king no longer needed Samiti’s approval for governance, reducing its political significance.

Decline of Sabha and Samiti

• With the rise of hereditary kingship, rulers no longer depended on these assemblies for legitimacy.
• The Varna system (social hierarchy) made governance more rigid, favoring Brahmins and Kshatriyas.
• Kingdoms became larger and more complex, requiring a centralized administration rather than tribal assemblies.

By the end of the Later Vedic Period, the Sabha and Samiti had largely lost their democratic character, and monarchical rule became the dominant political system in ancient India.

 

Sabha and Samiti in Terms of Women

During the Early Vedic Period, women enjoyed a relatively higher status, and there is evidence suggesting their participation in Sabha and Samiti. However, by the Later Vedic Period, their role significantly declined due to social and political changes.

Women in Sabha and Samiti

Aspect	Early Vedic Period	Later Vedic Period
Participation	Women could attend and express views in Sabha and Samiti.	Women were largely excluded from political affairs.
Status	Women had social and political importance.	Decline in status; confined to domestic roles.
Education	Women had access to education (Brahmavadinis & Sadyodvahas).	Education was restricted; only a few Brahmin women studied scriptures.
Rights	Had freedom to participate in discussions.	Lost political rights and influence.
Examples	Some texts mention women like Gargi and Maitreyi engaging in intellectual debates.	No mention of women in Sabha or Samiti, indicating their exclusion.

Reasons for the Decline of Women’s Role

1. Rise of Patriarchy – Society became more male-dominated, restricting women’s roles.
2. Varna System – Strict division of labor confined women to household duties.
3. Religious Influence – Later Vedic texts emphasized women’s domestic responsibilities over public life.
4. Monarchical Power – Kingship became hereditary, reducing the influence of assemblies, which further marginalized women.

By the end of the Later Vedic Period, women were completely excluded from Sabha and Samiti, marking a shift toward a more patriarchal society.

 

Bharata Varsha

Bharatvarsha (भारतवर्ष) is the ancient Sanskrit name for India, deeply rooted in history, mythology, and culture. It is derived from the name Bharata, a legendary king mentioned in Hindu scriptures such as the Mahabharata and Puranas. The word "Varsha" means a region or land, so Bharatvarsha translates to "the land of Bharata."

Historical & Mythological Significance

Vedic & Puranic References
Bharatvarsha is described in texts like the Vishnu Purana and Markandeya Purana as one of the nine divisions of Jambudvipa, the central continent in ancient Hindu cosmology. The Mahabharata describes it as the land ruled by the descendants of King Bharata.

King Bharata
According to Hindu legends, Bharata was a great ruler of the Ikshvaku dynasty and an ancestor of the Pandavas and Kauravas. His rule was so influential that the entire subcontinent was named after him.

Geographical Perspective
In ancient times, Bharatvarsha referred to the Indian subcontinent, including present-day India, Pakistan, Bangladesh, Nepal, and sometimes even parts of Afghanistan and Sri Lanka.

Cultural & Spiritual Identity
Bharatvarsha is often mentioned as a sacred land where dharma (righteousness) flourished. Many Hindu scriptures state that taking birth in Bharatvarsha is special because it allows one to pursue moksha (liberation).

Modern Interpretation
Over time, Bharatvarsha evolved into Bharat, which remains the official Sanskrit and Hindi name of India today. The Indian Constitution recognizes Bharat as an official name alongside India (Article 1: "India, that is Bharat...").

There are two different Bharatas in Indian history and mythology, both of whom have contributed to the name Bharatvarsha (India).

1. Bharata – The Son of Dushyanta and Shakuntala (The Chakravarti King)
This Bharata is the ancestor of the Kuru dynasty and the reason India is called Bharatvarsha.

His Story
Bharata was the son of King Dushyanta (of the Puru dynasty) and Shakuntala (daughter of Sage Vishwamitra and Apsara Menaka). His birth story is famous in the Mahabharata and is also mentioned in Kalidasa’s play Abhijnanashakuntalam.

Early Life
Shakuntala raised Bharata alone in the forest because King Dushyanta had forgotten her due to a curse. Later, when Bharata grew up, he was reunited with his father and became the ruler of the Puru dynasty.

His Rule & Achievements
Bharata was a Chakravarti (universal emperor) and conquered vast lands, uniting many regions. He was a great warrior and is said to have tamed wild animals as a child. His kingdom was so vast and powerful that the entire Indian subcontinent was called Bharatvarsha in his honor.

Legacy
The descendants of Bharata later became the Kauravas and Pandavas, leading to the Kurukshetra War in the Mahabharata. The land he ruled became known as Bharatvarsha, which evolved into Bharat (India).

2. Bharata – The Son of Rishabhanatha (Jain Tradition)
This Bharata was the first emperor of India and is highly revered in Jainism.

His Story
Bharata was the son of Rishabhanatha (Rishabhadeva), the first Tirthankara of Jainism, and Queen Sunanda.

Kingdom
He ruled from Ayodhya and expanded his kingdom across the entire subcontinent. He is considered the first Chakravarti (universal emperor) in Jain and Hindu traditions.

Achievements
Bharata is said to have introduced law, governance, and civilization to the people. He was the first king to use a chakra (wheel) as a symbol of power, leading to the concept of a Chakravarti king.

Legacy
His name led to the Indian subcontinent being called Bharatvarsha in Jain texts. Jain temples depict him as a great ruler and devotee of Jainism.

Which Bharata Gave India Its Name?
Both Bharatas have a claim to the name Bharatvarsha. The Mahabharata and Hindu Puranas credit King Bharata, son of Dushyanta, as the one after whom India was named. Jain traditions emphasize Emperor Bharata, son of Rishabhanatha, as the origin of the name. Either way, the name Bharatvarsha has ancient roots and represents a land of great rulers, dharma, and civilization.

Bharata, the son of Dushyanta and Shakuntala, was a Chakravarti king and an ancestor of the Kuru dynasty. He is the reason India is called Bharatvarsha. Bharata was the son of King Dushyanta of the Puru dynasty and Shakuntala, the daughter of Sage Vishwamitra and Apsara Menaka. His birth story is famous in the Mahabharata and is also mentioned in Kalidasa’s play Abhijnanashakuntalam

Shakuntala raised Bharata alone in the forest because King Dushyanta had forgotten her due to a curse. When Bharata grew up, he was reunited with his father and became the ruler of the Puru dynasty. Bharata was a Chakravarti, a universal emperor, who conquered vast lands and united many regions. He was a great warrior and is said to have tamed wild animals as a child. His kingdom was so vast and powerful that the entire Indian subcontinent was called Bharatvarsha in his honor

The descendants of Bharata later became the Kauravas and Pandavas, leading to the Kurukshetra War in the Mahabharata. The land he ruled became known as Bharatvarsha, which evolved into Bharat, the present-day India

Bharata, the son of Rishabhanatha, is highly revered in Jain tradition. He was the son of Rishabhanatha, the first Tirthankara of Jainism, and Queen Sunanda. He ruled from Ayodhya and expanded his kingdom across the entire subcontinent. He is considered the first Chakravarti in Jain and Hindu traditions

Bharata introduced law, governance, and civilization to the people. He was the first king to use a chakra, a wheel, as a symbol of power, leading to the concept of a Chakravarti king. His name led to the Indian subcontinent being called Bharatvarsha in Jain texts. Jain temples depict him as a great ruler and devotee of Jainism

Both Bharatas have a claim to the name Bharatvarsha. The Mahabharata and Hindu Puranas credit King Bharata, son of Dushyanta, as the one after whom India was named. Jain traditions emphasize Emperor Bharata, son of Rishabhanatha, as the origin of the name. Either way, the name Bharatvarsha has ancient roots and represents a land of great rulers, dharma, and civilization.

 

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