The Atharva Veda

In that manner, with the fourth foot, that Puruṣa moved everywhere, toward the entire world composed of both moving and non-moving things. Or, the Puruṣa himself became twofold, pervading the world such that it consists of both conscious and unconscious entities. If in one cycle he consists of all beings subject to birth and death, then in other cycles one of the other three parts could consist of all beings. This removes the doubt that the four-part Brahman would be touched by worldly pleasure and pain. Thus, the three parts of Brahman are always self-established, untouched by the world, and possess the nature of existence, consciousness, and bliss. Only one part evolves as the world again and again. The one that evolved as the world in a previous cycle is the one that evolves in another cycle; it is not another part.

So great are his glories, but the Puruṣa is greater than that. One foot of his is all beings, and three feet of his are the immortal in heaven. || 3 ||

Whatever this world, composed of gods, animals, and humans, may be, his glory—his great work and unique power—is just that much. The plural "glories" is used to show respect or to account for the varieties of creation. Greater than that glory is the Puruṣa, the substratum of glory, who is vastly expanded and superior.

One foot of his is all beings—that is, the moving and non-moving world. His remaining three feet are immortal, possessing the nature of not dying, and exist in heaven—the realm of light.

From the spiritual perspective, this world—past, present, and future—is only the glory of this Puruṣa. This is not his actual nature. The true Puruṣa is greater than the work, which is defined by mortality and immortality. Everything that exists in the three times is only one foot of this Puruṣa. His remaining three-foot aspect is immortal, indestructible, and resides in heaven—a self-luminous state. Only the fourth foot is subject to birth and death. Thus, the Taittirīya scripture states: