2.2.02

हंसः शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत्। नृषद्वरसद्रुतसद्व्योमसदब्जा गोजा ऋत जा अद्रिजा ऋतं बृहत् ॥२॥

haṁsaḥ śuciṣadvasurantarikṣasaddhotā vediṣadatithirduroṇasat। nṛṣadvarasadrutasadvyomasadabjā gojā ṛta jā adrijā ṛtaṁ bṛhat ॥2॥

[हंसः (haṁsaḥ) - swan; शुचिषद् (śuciṣad) - dwelling in purity; वसुः (vasuḥ) - wealth; अन्तरिक्षसत् (antarikṣasat) - dwelling in the sky; होता (hotā) - priest; वेदिषद् (vediṣad) - dwelling on the altar; अतिथिः (atithiḥ) - guest; दुरोणसत् (duroṇasat) - dwelling in the house; नृषद् (nṛṣad) - dwelling among men; वरसत् (varasat) - dwelling among the best; रुतसत् (rutasat) - dwelling in sound; व्योमसत् (vyomasat) - dwelling in the sky; अब्जा (abjā) - born in water; गोजा (gojā) - born of the earth; ऋतजा (ṛtajā) - born of truth; अद्रिजा (adrijā) - born of the mountain; ऋतं (ṛtaṁ) - truth; बृहत् (bṛhat) - great;]

(The swan dwelling in purity, the wealth dwelling in the sky, the priest dwelling on the altar, the guest dwelling in the house, dwelling among men, dwelling among the best, dwelling in sound, dwelling in the sky, born in water, born of the earth, born of truth, born of the mountain, truth, great.)

The swan that resides in purity, the wealth that dwells in the sky, the priest who sits on the altar, the guest who resides in the house, who dwells among men, among the best, in sound, in the sky, born in water, of the earth, of truth, of the mountain, is the great truth.

Bhāṣya 2.2.02

नित्यं हीनोऽखिलैर्दोषैः साररूपो यतो हरिः। हंस इत्युच्यते तस्मात् वायुस्थः शुचिषत् स्म्रुतः॥

nityaṁ hīno'khilairdoṣaiḥ sārarūpo yato hariḥ। haṁsa ityucyate tasmāt vāyusthaḥ śuciṣat smrutaḥ॥

[नित्यं (nityaṁ) - eternally; हीनः (hīnaḥ) - devoid; अखिलैः (akhilaiḥ) - all; दोषैः (doṣaiḥ) - faults; साररूपः (sārarūpaḥ) - essence form; यतः (yataḥ) - because; हरिः (hariḥ) - Hari; हंसः (haṁsaḥ) - swan; इति (iti) - thus; उच्यते (ucyate) - is called; तस्मात् (tasmāt) - therefore; वायुस्थः (vāyusthaḥ) - situated in air; शुचिषत् (śuciṣat) - pure; स्म्रुतः (smrutaḥ) - is remembered;]

(Eternally devoid of all faults, because Hari is of essence form, therefore he is called a swan, situated in air, pure, and is remembered.)

Hari, being eternally free from all faults and embodying the essence, is therefore called a swan, remembered as pure and situated in the air.

वरसुर्वसुरित्युक्तः स एवाप्यन्तरिक्षगः। होता सर्वेन्द्रियादिस्थो वेद्यां पूज्यश्च वेदिषत्॥

varasurvasurityuktaḥ sa evāpyantarikṣagaḥ। hotā sarvendriyādistho vedyāṃ pūjyaśca vediṣat॥

[वरसुः (varasuḥ) - best of gods; वसुः (vasuḥ) - Vasu; इति (iti) - thus; उक्तः (uktaḥ) - said; सः (saḥ) - he; एव (eva) - indeed; अपि (api) - also; अन्तरिक्षगः (antarikṣagaḥ) - sky-goer; होता (hotā) - priest; सर्वेन्द्रियादिस्थः (sarvendriyādisthaḥ) - abiding in all senses and others; वेद्यां (vedyāṃ) - in the altar; पूज्यः (pūjyaḥ) - worshipped; च (ca) - and; वेदिषत् (vediṣat) - knower of the altar;]

(The best of gods, called Vasu, he indeed also goes in the sky; the priest abiding in all senses and others, worshipped in the altar and knower of the altar.)

The best of gods, known as Vasu, he is also a sky-goer; a priest who resides in all senses and is worshipped at the altar, and is the knower of the altar.

आत्यन्नश्चातिथिः प्रोक्तो यस्मादन्नं थमुच्यते। स द्रोणकलशे सोमे स्थित उक्तो दुरोणसत्॥

ātyannaścātithiḥ prokto yasmādannaṃ thamucyate। sa droṇakalaśe some sthita ukto duroṇasat॥

[आत्यन्नः (ātyannaḥ) - guest; च (ca) - and; अतिथिः (atithiḥ) - guest; प्रोक्तः (proktaḥ) - is said; यस्मात् (yasmāt) - because; अन्नं (annaṃ) - food; थम् (tham) - thus; उच्यते (ucyate) - is called; सः (saḥ) - he; द्रोणकलशे (droṇakalaśe) - in the vessel; सोमे (some) - in Soma; स्थितः (sthitaḥ) - situated; उक्तः (uktaḥ) - is said; दुरोणसत् (duroṇasat) - in the vessel;]

(The guest is said to be the one for whom food is thus called. He is said to be situated in the vessel of Soma.)

The guest, who is referred to as the one for whom food is called, is said to reside in the vessel of Soma.

नृषु स्थितस्थ देवेषु वरेष्वपि स एव तु। ऋतरूपे तथा वेदे व्योमाख्य प्रकृतावपि॥ व्योतं जगदिदं यस्यां सा व्योम श्रीरुदाहृता॥

nṛṣu sthitastha deveṣu vareṣvapi sa eva tu। ṛtarūpe tathā vede vyomākhya prakṛtāvapi॥ vyotaṃ jagadidaṃ yasyāṃ sā vyoma śrīrudāhṛtā॥

[नृषु (nṛṣu) - among men; स्थितस्थ (sthitastha) - standing; देवेषु (deveṣu) - among gods; वरेषु (vareṣu) - among the best; अपि (api) - also; स (sa) - he; एव (eva) - indeed; तु (tu) - but; ऋतरूपे (ṛtarūpe) - in the form of truth; तथा (tathā) - also; वेदे (vede) - in the Vedas; व्योमाख्य (vyomākhya) - called the sky; प्रकृतौ (prakṛtau) - in nature; अपि (api) - also; व्योतम् (vyotam) - pervaded; जगत् (jagat) - world; इदम् (idam) - this; यस्याम् (yasyām) - in which; सा (sā) - she; व्योम (vyoma) - sky; श्रीः (śrīḥ) - glory; उदाहृता (udāhṛtā) - is declared;]

(Among men, standing among gods, among the best, he indeed is also in the form of truth, also in the Vedas, called the sky, in nature also. This world is pervaded by her, who is declared as the glory of the sky.)

He stands among men and gods, among the best, and is indeed in the form of truth, also present in the Vedas and nature, known as the sky. This world is pervaded by her, who is declared as the glory of the sky.

अब्जगोजाद्रिजेष्वेवमास्ते सोऽब्जादिकस्ततः। तथैवर्तेषु मुक्तेषु गतास्ते विष्णुमित्यृताः॥

abjagojādrijeṣvevamāste so'bjādikastataḥ। tathaivarteṣu mukteṣu gatāste viṣṇumityṛtāḥ॥

[अब्ज (abja) - lotus-born; गोज (goja) - earth-born; आद्रि (ādri) - mountain-born; जेषु (jeṣu) - among; एवम् (evam) - thus; आस्ते (āste) - remains; सः (saḥ) - he; अब्जादिकः (abjādikaḥ) - lotus etc.; ततः (tataḥ) - from there; तथा (tathā) - thus; एव (eva) - indeed; अर्तेषु (arteṣu) - in the elements; मुक्तेषु (mukteṣu) - in the liberated; गताः (gatāḥ) - gone; ते (te) - they; विष्णुम् (viṣṇum) - to Vishnu; इति (iti) - thus; ऋताः (ṛtāḥ) - truthful;]

(Among the lotus-born, earth-born, and mountain-born, he remains thus, being of the lotus etc. From there, indeed, they have gone into the elements and the liberated, to Vishnu, thus being truthful.)

He remains among the lotus-born, earth-born, and mountain-born, being of the lotus etc. From there, they have indeed gone into the elements and the liberated, reaching Vishnu, thus being truthful.

वेदैर्मुख्यतया प्रोक्तः ऋतमित्येव चोच्यते। बृहत्पूर्णगुणत्वाच्च स एव पुरुषोत्तमः॥

vedairmukhyatayā proktaḥ ṛtamityeva cocyate। bṛhatpūrṇaguṇatvācca sa eva puruṣottamaḥ॥

[वेदैः (vedaiḥ) - by the Vedas; मुख्यतया (mukhyatayā) - primarily; प्रोक्तः (proktaḥ) - is said; ऋतम् (ṛtam) - truth; इति (iti) - thus; एव (eva) - indeed; च (ca) - and; उच्यते (ucyate) - is called; बृहत् (bṛhat) - great; पूर्णगुणत्वात् (pūrṇaguṇatvāt) - due to complete qualities; च (ca) - and; सः (saḥ) - he; एव (eva) - indeed; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person;]

(By the Vedas, he is primarily said to be truth, thus indeed he is called. Due to great and complete qualities, he is indeed the Supreme Person.)

He is primarily described by the Vedas as truth and is thus called. Due to his great and complete qualities, he is indeed the Supreme Person.