Why is 6th Chapter of 2nd Canto of ISKCON's Bhagavatam named Puruṣa-sūkta Confirmed? What is correlation between Purusha sukta and this chapter?
Usually ancient Sanskrit works do not have chapter names. There are only chapter numbers and the names of the chapters represent that. As can be seen here which shows the actual Sanskrit (some verses are pasted below).
Hence it can only be an interpretation of the work. Since there is similarity with the creation described by the Purushasukta, I think the translator of the work has added the chapter name.
॥ ॐ नमो भगवते वासुदेवाय ॥
॥ षष्ठोऽध्यायः - ६ ॥
वाचां वह्नेर्मुखं क्षेत्रं छन्दसां सप्त धातवः ।
हव्यकव्यामृतान्नानां जिह्वा सर्वरसस्य च ॥१॥
सर्वासूनां च वायोश्च तन्नासे परमायने ।
अश्विनोरोषधीनां च घ्राणो मोदप्रमोदयोः ॥२॥
vAchAM vahnermukhaM kShetraM ChandasAM sapta dhAtavaH |
havyakavyAmR^itAnnAnAM jihvA sarvarasasya cha ||1||
sarvAsUnAM cha vAyoshcha tannAse paramAyane |
ashvinoroShadhInAM cha ghrANo modapramodayoH ||2||
Note that the fifth chapter has such similarity as well, with such verses:
पुरुषस्य मुखं ब्रह्म क्षत्रमेतस्य बाहवः ।
ऊर्वोर्वैश्यो भगवतः पद्भ्यां शूद्रो व्यजायत ॥३७॥
puruShasya mukhaM brahma kShatrametasya bAhavaH |
Urvorvaishyo bhagavataH padbhyAM shUdro vyajAyata ||37||
It is practically the same, as in the पुरुषसूक्त which says:
ब्रा॒ह्म॒णोऽस्य॒ मुख॑मासीत् । बा॒हू रा॑ज॒न्यः॑ कृ॒तः ।
ऊ॒रू तद॑स्य॒ यद्वैश्यः॑ । प॒द्भ्याँ शू॒द्रो अ॑जायत । १३
brAhmaNo-sya mukhamAsIt | bAhU rAjanyaH kR^itaH |
UrU tadasya yadvaishyaH | padbhyAM shUdro ajAyata | 13
However the fifth chapter also has no 'chapter name' while the translator has chosen 'The Cause of All Causes'.
The Purusha sukta of Rig Veda is reiterated in Bhagavatam as well.
Even 5th chapter of this 2nd canto has some correlation with Purusha Sukta.
Some correlations are as follows:
sahasra-ś- īrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt | sabhūmiṃ viśvato vṛtvā atyatiṣṭhad-daśāṅgulam- ||1||
The Perfect Being has thousand (unlimited) heads, thousand (unlimited) eyes, and thousand (unlimited) feet. Having pervaded the whole earth (manifest universe), he remains ten fingers surplus (i.e. He is limitless). (1)
puruṣa evedagṃ sarvaṃ yad bhūtaṃ yac-ca bhavyam | utāmṛtatvasyeśāno yad-annenātirohati ||2||
The present, past, and future (the three periods) are the Perfect Being. And (He) is the Lord of immortality, and all that grows and develops with food. (2)
etāvān asya mahimā-ato jyāyāgṃśca pūruṣaḥ | pādo’asya viśvā bhūtāni tripādasyāmṛtaṃ divi |- |3||
Such is His greatness, and the Perfect Being is greater than this. The manifest universe is only his one fourth (a quarter); His three-fourth, which is immortal (unmanifest), is in the heavens.(3)
tripādūrdhva udait puruṣaḥ pādo’asyehābhavāt punaḥ | tato viṣvaṃ vyakrāmat sāśanānaśane abhi ||4|| With three-fourth, the Perfect Being rose upwards; one-fourth of Him again remained here. Then He spread on all sides over what eats (living beings - humans, animals, plants), and what does not eat (the inanimate). (4)
yat puruṣeṇa haviṣā devā yajñam atanvata | vasanto asyāsīd-ājyaṃ grīṣma idhmaś-śaradd-haviḥ ||6||
When the gods performed a sacrifice with the Perfect Being as the oblation, the Spring was its ghee (butter), the Summer its fuel, and the Autumn its oblation. (6)
taṃ yajñaṃ barhiṣi praukṣan puruṣaṃ jātam-aghrataḥ | tena devā, ayajanta sādhyā ṛṣayaśca ye ||7||
They besprinkled the first-born Puruṣa, as to be sacrificed, on the sacred grass. Further, the gods the ‘sādhyas’, and the seers that are, all sacrificed. (7)
brāhmaṇo’sya mukham-āsīd bāhū rājanyaḥ kṛtaḥ | ūrū tad-asya yad vaiśyaḥ padbhyāgṃ śūdro ajāyata ||12||
The ‘brāhmaṇa’ was his mouth, the ‘kṣatriya’ was made of His two arms, then His two thighs became the ‘vaiśya’, from His feet the ‘śūdra’ was born. (12)
The corresponding Bhagavata verses are:
sa eva puruṣas tasmād aṇḍaṁ nirbhidya nirgataḥ sahasrorv-aṅghri-bāhv-akṣaḥ sahasrānana-śīrṣavān 2.5.35
The Lord [Mahā-Viṣṇu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.
sarvaṁ puruṣa evedaṁ bhūtaṁ bhavyaṁ bhavac ca yat tenedam āvṛtaṁ viśvaṁ vitastim adhitiṣṭhati 2.6.16
Everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.
so ’mṛtasyābhayasyeśo martyam annaṁ yad atyagāt mahimaiṣa tato brahman puruṣasya duratyayaḥ 2.6.18
The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Nārada, O brāhmaṇa, it is therefore difficult to measure the glories of the Supreme Person.
pādeṣu sarva-bhūtāni puṁsaḥ sthiti-pado viduḥ amṛtaṁ kṣemam abhayaṁ tri-mūrdhno ’dhāyi mūrdhasu 2.6.19
The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.
pādās trayo bahiś cāsann aprajānāṁ ya āśramāḥ antas tri-lokyās tv aparo gṛha-medho ’bṛhad-vrataḥ 2.6.20
The spiritual world, which consists of three fourths of the Lord’s energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.
sṛtī vicakrame viśvaṅ sāśanānaśane ubhe yad avidyā ca vidyā ca puruṣas tūbhayāśrayaḥ 2.6.21
By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.
iti sambhṛta-sambhāraḥ puruṣāvayavair aham tam eva puruṣaṁ yajñaṁ tenaivāyajam īśvaram 2.6.28
Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord.
tatas te bhrātara ime prajānāṁ patayo nava ayajan vyaktam avyaktaṁ puruṣaṁ su-samāhitāḥ 2.6.29
My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.
puruṣasya mukhaṁ brahma kṣatram etasya bāhavaḥ ūrvor vaiśyo bhagavataḥ padbhyāṁ śūdro vyajāyata 2.5.37
The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.