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 ||
风神伐由说道：“婆利古中最胜者啊，当知以神圣音节‘唵’为始的四部吠陀，皆非他物，正是我自身。在祭祀中，当知祭柱、苏摩、熟供（caru）、使诸天满足之火供、诵祭之祭官（Hotṛ）以及一切供献之具，皆为我之形相。婆利古之后裔啊，执事祭官（Adhvaryu）、仪轨编排者（kalpaka）与如法加持净化之供物（haviṣ）——这一切亦是我之化身。在大祭中，歌祭之祭官（Udgātṛ）亦以歌咏之声赞颂我；而在赎罪之仪中，婆罗门啊，我便是宣说和平与吉祥之言者。”
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.