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(vishvak) all of these (abhivyAkramat) did come forth. (tata) From that part did (sASana - anaSana) beings that eat and eat not, (asya) of his (iha) is here (abhavat) manifested (puna:) again and again. (tripAd) Three parts (purusha:) of the purusha (udait) riseĪbove, (Urdhva) above all creation. Tato vishva.n vyakrAmat | sASanAnaSane abhi || 4 || TripAd Urdhva udait purusha: | pAdo 'syehAbhavatpuna: | (rUpa nAma vibhedena jagat krIdati yo yathA). And he is the one whose sport is this world, who sports without distinction of name or form. As Sri Krishna says in the Gita (10-42), ma eka amSena sthito jagat - By a fraction of my yogic powers alone I sustain this world. Sat (truth), cit (being) and Ananda (bliss) are the other three parts, that rest in Narayana alone, and are eternal in him. This world of name and form (nAma-rUpa-bheda- jagat) is but one part of Purusha.
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In heaven, (amRtam) where they are eternal. (tripAd) The other three parts are (divi) That was created in this world (pAdo) is but one part (ata:) And then, beyond all this (purusha: ca) (etAvAn) All that is here seen (asya) is his (mahima) PAdo 'sya vishvA bhUtAni | tripAdasyAmRtam divi || 3 || He is transcendent, and beyond such limited understanding.ĮtAvAn asya mahima | ato jyAyAGSca pUrusha: | However, they are all limited when it comes to analyzing purusha. They are the basis of count, of all mathematics, of all the logic and science built on mathematics. The ten fingers here are the digits, the ten fingers of human hands. Rather limited that seems - until we read sAyaNA again. And since all was created from his body, as we shall see, all heads are his heads, all eyes his eyes, all feet his feet.Īnd then we see that the Purusha extends beyond ten fingers. SAyaNAcArya interprets this as the Purusha manifesting himself in all that lives. So why does this Purusha have thousands of feet, hands, eyes? One must remember that large numbers, like a thousand, can refer to a fuzzy ``uncountable''. All creation is his body - the vishvaroopa mahAkAya. He is the source and the basis of all creation, he manifests himself in all of it. However, theistic and mystic sources tend to interpret purusha as Parama Purusha, the Supreme Purusha, Purushottama, the best among purushas, Sriman Narayana. Man was created first, and he is a creature that knows not its own glory, and he is sacrificed for the rest of creation - a humbling thought for us. Man - is a simple answer, with some merit for its arguments. Or even puru + sha, filled with wisdom and happiness. Or pu + rusha, one whose passions are refined. Purusha may also be split as pura + usha - the dawn-light (usha) of the city of the body (pura). In one way, it is interpreted as Narayana alone is purusha, and all the rest of prakriti, creation, is female. This is not a generic for human, but includes the masculine sense and principle of the world. The words ``purusha'' in its most literal sense means man. (atyatishTat) He standsīeyond (daSAngulam) the count of ten fingers.
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(sahasra) Thousands of (aksha) eyes has he,
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(sahasra) Thousands (SIrshA) of heads has (purusha:) Sa bhUmim vishvato vRtvA | atyatishTad daSAngulam || 1 || Sahasra SIrshA purusha: | sahasrAksha: sahasrapAt |