Shloka 47
अध्याय १६ — शङ्कर-उमा-वरदानम् तथा तण्डि-स्तुतिः (Śaṅkara–Umā Boon-Granting and Taṇḍi’s Hymn)
ऋग्भिर्यमनुशासन्ति तत्त्वे कर्मणि बहवृचा:
ṛgbhir yam anuśāsanti tattve karmaṇi bahvṛcāḥ | yajurvedake vidvān tātchika yajñakarmameṃ ṛgvedake mantroṃdvārā jinkī mahimākā gān karate haiṃ, yajurvedake jñātā dvija yajñameṃ yajurmantroṃdvārā dakṣiṇāgni, gārhapatya aura āhavanīya—ina trividh rūpoṃ se jānane-yogya jin mahādevajīke uddheśyase āhuti dete haiṃ tathā śuddha buddhise yukta sāmavedake gānevāle vidvān sāma-mantroṃdvārā jinkī stuti gāte haiṃ, atharvavedī brāhmaṇa ṛta, satya evaṃ parabrahma-gāmase jinkī stuti karate haiṃ, jo yajñake parama kāraṇa haiṃ, ve hī ye parameśvara samasta yajñoṃke paramapati māne gaye haiṃ
风神（Vāyu）说道：通晓《梨俱吠陀》的学者（Bahvṛca）以《梨俱》圣颂，在仪轨与行持的真实法则中教诲并赞颂祂。精通《夜柔吠陀》的再生族（dvija）以夜柔祭式之咒（Yajus）于祭祀中向祂献供，认知祂即三圣火——达克希那火（Dakṣiṇāgni）、家主火（Gārhapatya）与供献火（Āhavanīya）。心地清净的《娑摩吠陀》歌者以娑摩旋律（Sāman）吟唱祂的荣光。《阿闼婆吠陀》的婆罗门则循着ṛta（宇宙秩序）、satya（真实）以及通往至上梵（Brahman）的道路来颂扬祂。既然祂是祭祀的最高因，祂便被公认为一切祭祀的至上主宰与主人。
वायुदेव उवाच
Educational Q&A
All Vedic paths—hymn (Ṛg), formula (Yajus), chant (Sāman), and Atharvan praise grounded in Ṛta and Satya—converge on one supreme divine reality identified here with Mahādeva/Parameśvara, who is presented as the ultimate cause and lord of every sacrifice.
Vāyu is describing how different Vedic specialists worship and praise the same supreme deity through their respective liturgical modes, emphasizing the unity of sacrificial worship and establishing Mahādeva as the presiding lord of all yajñas.