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purusha (pōō·rōōˑ·sh),

n in Ayurvedic philosophy, male en-ergy, one of the two manifestations of cosmic consciousness; an energy that has passive awareness but is without form or attribute. See also prakriti.
References in periodicals archive ?
When read through a nondual lens, the dualistic metaphysics of purusa and prakriti are seen as distinguishable, separable but not separate.
31) Senart (1: 103,11): sarvasu dasabhumisu purusa.
Finalmente, se realiza un comentario del himno, que combina los aspectos literarios con los mitologicos, las precisiones culturales con el modelo teorico, y que se centra en el cuerpo del Purusa (ser primordial) como origen y ordenador del cosmos.
the purusa or Self) by reason of its acting in collaboration with another i.
3) Rigveda X:7 through the famous Purusa Sukta gives a religious explanation for the supremacy of the Brahmin Chandogya Upanishad X:7 pictures the Canadala lesser than animals; and Manusmriti X51-52 sanctions the segregation of the candalas ans svapacas.
When read through a nondual lens purusa and prakriti are seen as distinguishable, separable but not separate.
1-11 of the former text homologize this series of deities to ontological principles when detailing the process of reabsorption of the cosmos into Siva, as follows: Sarva (earth), Bhava (water), Pasupati (fire), Isana (wind), Bhima (ether), Mahadeva (manas), Ugra (tanmatra), Rudra (tejas = ahankara), Isvara (buddhi), Brahma (avyakta), Purusa (caitanya), Mahesvara (karana).
At the same time, with his access into Kriya Yoga and Patanjali' s notion of Isvara, Sridhara too found a philosophical coil to heal the Sankhya concept of dualism between Prakrti and Purusa.
The so called "real" Purusa (Sat-Purusa) is a void, which gives rise to an unchanging spirit (Purusa)--the point that radiates consciousness through all points, as a colorless light.
Verses 27-28 rebut the Samkhya view, which distinguishes between purusa (spirit, self) and prakrti or pradhana (matter or nature).
32) Zieseniss (1939:183) points out that the same list of eight interstitial deities occurs elsewhere in the Bhuvanasanksepa, where the text describes a (rather idiosyncratic) 'vertical' involution pro cess through the 24 ontological levels, hierarchically ordered from the lowest to the highest, of Earth, Water, Fire, Wind, Ether, Kama, Visva, Krodha, Mrtyu, Kala, Dharma, Satya, Sankara, Pasupati, Brahma, Visnu, Isvara, Rudra, Devaguru, Purusa, Siva, Nirvana, Anamaka, Suksmatva (= Sankara).
The author therefore tenaciously tries to associate Jagannatha with the theory of Sunya Purusa and makes an exhaustive analysis of the philosophy of ' Sunya' (void)--layers of Sunya, Sunya Purusa as the potential womb of the Samsara (phenomenal world) and Jiva (soul), Pinda and Brahmanda theory, the theory of creation (Srsti tattva) and Jagannatha as Sunya Purusa--in cause of her analysis of the Jagannatha consciousness and Vaisnavism, Buddhism and Santha tradition in Orissa in Part One of the book.