Shloka 10
Uttanka’s Viśvarūpa Request and the ‘Uttanka Clouds’ Boon (उत्तङ्क-विष्वरूप-दर्शनम्)
भुगुश्रेष्ट! >>कारसे आरम्भ होनेवाले चारों वेद मुझे ही समझिये। यज्ञमें यूप, सोम, चरु, देवताओंको तृप्त करनेवाला होम, होता और हवन-सामग्री भी मुझे ही जानिये। भृगुनन्दन! अध्वर्यु, कल्पक और अच्छी प्रकार संस्कार किया हुआ हविष्य--ये सब मेरे ही स्वरूप हैं ।।
bhṛguśreṣṭha! cārase ārambha honevāle cāroṃ veda mujhe hī samajhiye | yajña meṃ yūpa, soma, caru, devatāoṃ ko tṛpta karanevālā homa, hotā aura havana-sāmagrī bhī mujhe hī jānīye | bhṛgunandana! adhvaryu, kalpaka aura acchī prakāra saṃskāra kiyā huā haviṣya—ye saba mere hī svarūpa haiṃ || udgātā cāpi māṃ stauti gītāghoṣair mahādhvare | prāyaścitteṣu māṃ brahman śāntimaṅgalavācakaḥ ||
Dijo Vāyu: «Oh el mejor de los Bhṛgus, entiende que los cuatro Vedas—los que comienzan con la sílaba sagrada “oṃ”—no son sino yo mismo. En el sacrificio, conoce como mi forma el poste sacrificial, el Soma, el caru, la ofrenda que sacia a los dioses, el sacerdote Hotṛ y los materiales de la oblación. Oh descendiente de Bhṛgu, el Adhvaryu, el ordenador del rito (kalpaka) y el haviṣ debidamente consagrado: todo ello es también mi propia encarnación. En el gran rito, el Udgātṛ me alaba con cantos; y en los ritos de expiación, oh brāhmaṇa, yo soy quien pronuncia palabras de paz y buen augurio.»
वायुदेव उवाच
Educational Q&A
The verse teaches a theology of immanence: Vāyu identifies himself with the Vedas, the principal sacrificial implements and offerings, and the specialized priestly roles. The ethical implication is that ritual action and expiation are not merely external procedures; they are meaningful when seen as participation in a living divine presence that sustains order and auspiciousness.
Vāyudeva is speaking to a Bhṛgu-descended sage, explaining his pervasive presence within Vedic sacrifice. He enumerates the Vedas, ritual objects (like the yūpa and Soma), and priests (Hotṛ, Adhvaryu, Udgātṛ), and concludes that even expiatory rites and benedictory utterances are expressions of his own form.