Ancient Indian Education (Brahmanical and Buddhist) c8.40

c8.40

'**Sarvahuta' the Supreme.** It is also to be noted that in the Purusha-Sūkta the Supreme Being is called *Sarvahuta*, i.e. He who is invoked by all in whatever Yajñas they perform. He is also called *Yajña*, i.e. as *Yajanīya*, the Object of worship, as explained by Sāyaṇa. The hymn thus makes clear the position as pointed out by Sāyaṇa that though worship or *Yajña* is offered by individuals to different deities, all such worship is fundamentally the worship of the One Supreme God. As Sāyaṇa states: “Though Indra and other deities are invoked in this and that Yajña, it must be understood that it is the Supreme God who exists in the form of those deities (yadyapīndrādayastatra tatra hūyante tathāpi Paramesvarasyaivendrādirūpeṇāvasthānādavirodhaḥ). Sāyaṇa, to prove his contention, cites *Rv.* i, 164, 46: “*Vipras* (the enlightened Sages) call the One Reality (*ekaṁ sat*) by many names such as Indra, Varuṇa, Mitra, Agni, Yama, Vāyu, or Āditya.” And also Bṛihadāraṇyaka Upanishad [i, 4, 6]: “Now, what (the ritualists) say, ‘Worship This, Worship That’ (thinking Each to be) a different Deity: (it is but a misconception); this multiplicity (of gods) is but His (Manifestation) It is but He who comprehends all the gods.” Therefore, Sāyaṇa lays down the fundamental position thus: “In all Yajñas where different deities are invoked, it is the Supreme God who is really invoked (sarvairapi Parameśvara eva hūyate).”