Taittirīyopaniṣat 01.14
भूरिति वा अयं लोकः। भुवः इत्यन्तरिक्षम्। सुवरित्यसौ लोकः। मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते।
bhūriti vā ayaṃ lokaḥ। bhuvaḥ ityantarikṣam। suvarityasau lokaḥ। maha ityādityaḥ। ādityena vāva sarve lokā mahīyante।
[भूः (bhūḥ) - earth; इति (iti) - thus; वा (vā) - or; अयम् (ayam) - this; लोकः (lokaḥ) - world; भुवः (bhuvaḥ) - atmosphere; इति (iti) - thus; अन्तरिक्षम् (antarikṣam) - the inner witness; सुवः (suvaḥ) - heaven; इति (iti) - thus; असौ (asau) - that; लोकः (lokaḥ) - world; महः (mahaḥ) - great; इति (iti) - thus; आदित्यः (ādityaḥ) - sun; आदित्येन (ādityena) - by the sun; वा (vā) - indeed; उ (u) - verily; सर्वे (sarve) - all; लोकाः (lokāḥ) - worlds; महीयन्ते (mahīyante) - are made great;]
"Bhūḥ" is 'this' world. "Bhuvaḥ" is the 'antarikṣa', the inner witness. "Suvaḥ" is 'that' world, (established in the vital breadth). "Mahaḥ" is the 'aditya', the sun, in which he is established. By the sun, indeed, all worlds are made great.
भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योतींषि महीयन्ते।
bhūriti vā agniḥ। bhuva iti vāyuḥ। suvarityādityaḥ। maha iti candramāḥ। candramasā vāva sarvāṇi jyotīṃṣi mahīyante।
[भूः (bhūḥ) - earth; इति (iti) - thus; वा (vā) - or; अग्निः (agniḥ) - fire; भुवः (bhuvaḥ) - atmosphere; इति (iti) - thus; वायुः (vāyuḥ) - wind; सुवः (suvaḥ) - heaven; इति (iti) - thus; आदित्यः (ādityaḥ) - sun; महः (mahaḥ) - great; इति (iti) - thus; चन्द्रमाः (candramāḥ) - moon; चन्द्रमसा (candramasā) - by the moon; वाव (vāva) - indeed; सर्वाणि (sarvāṇi) - all; ज्योतींषि (jyotīṃṣi) - lights; महीयन्ते (mahīyante) - are magnified;]
"Bhūḥ" is fire; "Bhuvaḥ" is wind; "Suvaḥ" is the sun; "Mahaḥ" is the moon. Indeed, by the moon all lights are magnified.
भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजूंषि। मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते।
bhūriti vā ṛcaḥ। bhuva iti sāmāni। suvariti yajūṃṣi। maha iti brahma। brahmaṇā vāva sarve vedā mahīyante।
[भूः (bhūḥ) - earth; इति (iti) - thus; वा (vā) - or; ऋचः (ṛcaḥ) - Rig Veda hymns; भुवः (bhuvaḥ) - atmosphere; इति (iti) - thus; सामानि (sāmāni) - Sāma Veda chants; सुवः (suvaḥ) - heaven; इति (iti) - thus; यजूंषि (yajūṃṣi) - Yajur Veda formulas; मः (maḥ) - great; इति (iti) - thus; ब्रह्म (brahma) - Brahman; ब्रह्मणा (brahmaṇā) - by Brahman; वा (vā) - indeed; उ (u) - verily; सर्वे (sarve) - all; वेदाः (vedāḥ) - Vedas; महीयन्ते (mahīyante) - are exalted;]
The Ṛg Veda hymns are called "Bhūḥ", the Sāma Veda chants are "Bhuvaḥ", the Yajur Veda formulas are "Suvaḥ", and "Mahaḥ" is Brahman. By Brahman, indeed, all the Vedas are exalted.
भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वाव सर्वे प्राणा महीयन्ते।
bhūriti vai prāṇaḥ। bhuva ityapānaḥ। suvariti vyānaḥ। maha ityannam। annena vāva sarve prāṇā mahīyante।
[भूः (bhūḥ) - earth; इति (iti) - thus; वै (vai) - indeed; प्राणः (prāṇaḥ) - life-breath; भुवः (bhuvaḥ) - atmosphere; इति (iti) - thus; अपानः (apānaḥ) - downward-breath; सुवः (suvaḥ) - heaven; इति (iti) - thus; व्यानः (vyānaḥ) - diffused-breath; महः (mahaḥ) - greatness; इति (iti) - thus; अन्नम् (annam) - food; अन्नेन (annena) - by food; वाव (vāva) - indeed; सर्वे (sarve) - all; प्राणाः (prāṇāḥ) - life-breaths; महीयन्ते (mahīyante) - are magnified;]
"Bhūḥ" is verily 'prāṇa', the vital breath that is inhaled; "Bhuvaḥ" is 'apānaḥ', the exhalation, or downward-life force; "Suvaḥ" is 'vyānaḥ' the life force that digests; "Mahaḥ" is food. Indeed, by food all the life-breaths are magnified.
ता वा एताश्चतस्रश्चतुर्धा। चतस्रश्चतस्रो व्याहृतयः। ता यो वेद। स वेद ब्रह्म। सर्वेऽस्मै देवा बलिमावहन्ति ॥१४॥
tā vā etāś catasraś caturdhā। catasraś catasro vyāhṛtayaḥ। tā yo veda। sa veda brahma। sarve'smai devā balim āvahanti ॥14॥
[ता (tā) - those (feminine); वा (vā) - indeed; or; एताः (etāḥ) - these (feminine); चतस्रः (catasraḥ) - four (feminine); चतुर्धा (caturdhā) - in four ways; चतस्रः (catasraḥ) - four (feminine); चतस्रः (catasraḥ) - four (feminine); व्याहृतयः (vyāhṛtayaḥ) - Vyāhṛtis (sacred utterances); ता (tā) - those (feminine); यः (yaḥ) - who; वेद (veda) - knows; सः (saḥ) - he; वेद (veda) - knows; ब्रह्म (brahma) - Brahman; सर्वे (sarve) - all; अस्मै (asmai) - unto him; देवाः (devāḥ) - gods; बलिम् (balim) - offering; आवहन्ति (āvahanti) - bring;]
Namely, these fourfold are the four Vyāhṛtis. Whoever knows them, he knows Brahman. All the gods bring offerings to him.
Taittirīya Bhāshya 01.14
From the fourfold nature of the Supreme Person, he is said to have sixteen forms. The names of the Lord, Hari, is not distinct from the Lord, as his name is the cause for the world and beyond. He is known as 'ayaṃ' i.e. this, 'asau' i.e. that as he is established in vital breath, 'antarikṣam' as he is the inner witness, 'āditya'as he is situated in the sun, 'Vāyu' as he causes all that is in the world to move, 'Rig' because he is of the form of delight like the moon, 'Yajur' because of his sacrificial nature, 'Sāma' because he is equanimous, 'Brahmana' as he is present throughout the entire body of the Vedas, 'prāṇa' as he draws higher, 'apāna' as expels, and as 'vyāna' he digests food. Thus, this being, established in fourfold nature and sixteen forms, is called Mahācamasa, the great sacrificial ladle.
Another explanation: 'bhūḥ' is his one head represented by one syllable, 'bhuvaḥ' are his two arms represented by two syllables, and 'suvaḥ' are his two foundations (feet) represented by two syllables.
'Bhū' is named for its drive towards manifestation, 'bhuvaḥ' for its great vigour, 'suvaḥ' for its auspicious energy form, and 'mahaḥ' for its fullness and all-pervasiveness. Lord Brahma declares them as arising from the expansion of qualities.
The Vyāhṛtis have the meaning of Om; the Rig and other Vedas, including the Itihasa-Purāṇas and the Pañcarātra have the meaning of the Vyāhṛtis.
"लोकज्योतिःप्राणवेदेष्वेकः स पुरुषोत्तमः। प्रत्येकशश्चातुरात्म्यात् षोडशात्मा प्रकीर्तितः॥
"lokajyotiḥprāṇavedeṣvekah sa puruṣottamaḥ। pratyekaśaścāturātmyāt ṣoḍaśātmā prakīrtitaḥ॥
[लोक (loka) - world; ज्योतिः (jyotiḥ) - light; प्राण (prāṇa) - life-breath; वेदेषु (vedeṣu) - in the Vedas; एकः (ekaḥ) - one / single; स (sa) - he; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person; प्रत्येकशः (pratyekaśaḥ) - individually; च (ca) - and; चतुरात्म्यात् (caturātmyāt) - from the fourfold nature; षोडशात्मा (ṣoḍaśātmā) - having sixteen forms; प्रकीर्तितः (prakīrtitaḥ) - is proclaimed;]
"He, the Supreme Person, who is one, is described as the light of the world and as the life-breath in the Vedas. Individually, from his fourfold nature, he is said to have sixteen forms.
महीयते महति च स्वयं स भगवान् हरिः। पूज्यपूजकभेदोऽत्र नैव कश्चिदपीष्यते॥ नामप्रवृत्तिहेतुत्वात् नाम लोकादिकं हरेः। अयं समीपस्थतया त्वसौ प्राणे स्थितत्वतः॥
mahīyate mahati ca svayaṃ sa bhagavān hariḥ। pūjyapūjakabhedo'tra naiva kaścidapīṣyate॥ nāmapravṛttihetutvāt nāma lokādikaṃ hareḥ। ayaṃ samīpasthatayā tvasau prāṇe sthitatvataḥ॥
[महीयते (mahīyate) - is honored; महति (mahati) - in the great; च (ca) - and; स्वयम् (svayam) - himself; स (sa) - he; भगवान् (bhagavān) - the Lord; हरिः (hariḥ) - Hari; पूज्य (pūjya) - the worshipped; पूजक (pūjaka) - the worshipper; भेदः (bhedaḥ) - distinction; अत्र (atra) - here; न (na) - not; एव (eva) - indeed; कश्चित् (kaścit) - any; अपि (api) - even; ईष्यते (īṣyate) - is desired; नामप्रवृत्तिहेतुत्वात् (nāmapravṛttihetutvāt) - because of being the cause of the usage of names; नाम (nāma) - name; लोकादिकं (lokādikaṃ) - world and others; हरेः (hareḥ) - of Hari; अयं (ayaṃ) - this; समीपस्थतया (samīpasthatayā) - by the state of being near; त्व (tv) - but; असौ (asau) - that; प्राणे (prāṇe) - in the vital breath; स्थितत्वतः (sthitatvataḥ) - because of being established;]
The Lord Hari himself is truly honored as 'mahati' i.e. the great. The name of the Lord, Hari, is not distinct from the Lord, as his name is the cause for the world and beyond. He is known as 'ayaṃ' i.e. this, due to proximity, and is known as 'asau' i.e. that, because it is established in the vital breath.
ईक्षणादन्तरिक्षं चाथादित्यस्थोऽदितेः सुतः। अग्निरग्नौ स्थितत्वाच्च वायुर्वयति यज्जगत्॥
īkṣaṇād antarikṣaṃ cāthādityastho 'diteḥ sutaḥ। agnir agnau sthitatvāc ca vāyur vayati yaj jagat॥
[ईक्षणात् (īkṣaṇāt) - from seeing; from perception; अन्तरिक्षं (antarikṣam) - the midspace; the atmosphere; च (ca) - and; अथ (atha) - then; next; आदित्यस्थः (ādityasthaḥ) - situated in the sun; अदितेः (aditeḥ) - of Aditi; सुतः (sutaḥ) - son; अग्निः (agniḥ) - Agni; fire; अग्नौ (agnau) - in fire; स्थितत्वात् (sthitatvāt) - because of being established; च (ca) - and; वायुः (vāyuḥ) - Vāyu; air; वयति (vayati) - moves; causes to move; यत् (yat) - which; जगत् (jagat) - the world;]
He is known as 'antarikṣam' as he is the inner witness, and as he is situated in the Sun and is the sun of Aditi, he is called 'āditya'. He is called 'Agni' as he is established in fire, and 'Vāyu' as he causes all that is in the world to move.
चन्द्र आह्लादरूपत्वात् ऋगर्च्यत्वाज्जनार्दनः। यजुर्याज्यस्वरूपत्वात् साम चासौ समत्वतः॥
candra āhlādarūpatvāt ṛgarcyatvāj janārdanaḥ। yajuryājyasvarūpatvāt sāma cāsau samatvataḥ॥
[चन्द्र (candra) - moon; आह्लाद (āhlāda) - delight; रूप (rūpa) - form; त्वात् (tvāt) - because of being; ऋक् (ṛk) - Ṛg (Veda); अर्च्य (arcya) - praise-worthy; त्वात् (tvāt) - because of being; जनार्दनः (janārdanaḥ) - Janārdana (Viṣṇu); यजुः (yajuḥ) - Yajur (Veda); याज्य (yājya) - sacrificial; स्वरूप (svarūpa) - true nature; त्वात् (tvāt) - because of being; साम (sāma) - Sāma (Veda); च (ca) - and; असौ (asau) - he; समत्वतः (samatvataḥ) - because of equality;]
Janārdana, being of the form of delight like the moon, is praised as the Ṛg Veda; becuase of his sacrificial nature, as the Yajur Veda; because he is equal, as the Sāma Veda.
बृहत्वात् ब्रह्म वेदानां समुदायेऽखिले स्थितः। तत्सम्बन्धाद् वेदराशिर्ब्रह्मशब्देन कीर्तितः॥
bṛhatvāt brahma vedānāṃ samudāye'khile sthitaḥ. tatsambandhād vedarāśir brahmaśabdena kīrtitaḥ॥
[बृहत्वात् (bṛhatvāt) - from vastness; ब्रह्म (brahma) - Brahman; वेदानां (vedānāṃ) - of the Vedas; समुदाये (samudāye) - in the collection; अखिले (akhile) - entire; स्थितः (sthitaḥ) - abiding; तत्सम्बन्धात् (tatsambandhāt) - from that connection; वेदराशिः (vedarāśiḥ) - the mass of Vedas; ब्रह्मशब्देन (brahmaśabdena) - by the word 'Brahman'; कीर्तितः (kīrtitaḥ) - is designated;]
Because of its vastness, Brahman is present throughout the entire body of the Vedas. Therefore, due to this connection, the collection of the Vedas is referred to by the term 'Brahman'.
प्रकृष्टनयनात् प्राणोऽपानोऽवाङ्नयनाद्धरिः। विविधं नयनाद्व्यानः सोऽन्नं सर्वोपजीव्यतः॥
prakṛṣṭanayanāt prāṇo'pāno'vāṅnayanāddhariḥ। vividhaṃ nayanādvyānaḥ so'nnaṃ sarvopajīvyataḥ॥
[प्रकृष्ट (prakṛṣṭa) - drawing something to a higher degree; नयनात् (nayanāt) - from leading; from bringing; प्राणः (prāṇaḥ) - prāṇa; vital breath; अपानः (apānaḥ) - apāna; downward breath; अवाक् (avāk) - away; नयनात् (nayanāt) - from leading; from bringing; हरिः (hariḥ) - Hari; the remover; विविधं (vividhaṃ) - various; manifold; नयनात् (nayanāt) - from leading; from bringing; व्यानः (vyānaḥ) - vyāna; diffusive breath; सः (saḥ) - he; that; अन्नं (annaṃ) - food; सर्व (sarva) - all; every; उपजीव्यतः (upajīvyataḥ) - from being lived upon; from being subsisted upon;]
Lord Hari, through prāṇa draws higher, and through apāna expels; through downward guidance of vyāna digests food on which every being subsists.
एवं षोडशरूपोऽसौ चतुरात्मा व्यवस्थितः। महाचमसनामासौ यस्मादतिचमत्कृतिः॥
evaṃ ṣoḍaśarūpo'sau caturātmā vyavasthitaḥ। mahācamasanāmāsau yasmādatichamatkṛtiḥ॥
[एवं (evaṃ) - thus; in this way; षोडशरूपः (ṣoḍaśarūpaḥ) - having sixteen forms; असौ (asau) - this; he; चतुरात्मा (caturātmā) - having four essences; fourfold nature; व्यवस्थितः (vyavasthitaḥ) - established; arranged; महाचमसनाम (mahācamasanāma) - named Mahācamasa, the great sacrificial ladle; called Mahācamasa; असौ (asau) - this; he; यस्मात् (yasmāt) - because; since; अतिचमत्कृतिः (atichamatkṛtiḥ) - of extraordinary wonder; of great marvel;]
Thus, this being, established in fourfold nature and sixteen forms, is called Mahācamasa, the great sacrificial ladle, because of its extraordinary marvel.
माहाचमस्यस्तज्ज्ञानी ब्रह्मा सम्परिकीर्तितः। एवं षोडशरूपाणां ज्ञानयोग्यश्चतुर्मुखः॥
māhācamasyastajjñānī brahmā samparikīrtitaḥ। evaṃ ṣoḍaśarūpāṇāṃ jñānayogyaścaturmukhaḥ॥
[माहाचमस्यः (māhācamasyaḥ) - the great Acamasa; (a sage's name); तत् (tat) - that; (referring to above); ज्ञानी (jñānī) - knower; one who knows; ब्रह्मा (brahmā) - Brahmā; (the creator deity); सम्परिकीर्तितः (samparikīrtitaḥ) - is completely proclaimed; is fully described; एवं (evaṃ) - thus; in this way; षोडशरूपाणाम् (ṣoḍaśarūpāṇām) - of the sixteen forms; ज्ञानयोग्यः (jñānayogyaḥ) - fit for knowledge; worthy of knowledge; चतुर्मुखः (caturmukhaḥ) - four-faced; (epithet of Brahmā);]
Thus the great Chamasa, the sacrificial ladle, is identified as Brahmā. In this way, the sixteen forms, the four-faced Brahmā is fit to be known.
स एव ब्रह्मवित् तस्मात् पूज्यते मुक्तिगोऽपि सन्। सर्वदेवैरतितरां यस्सम्यक् षोडशात्मवित्॥"
sa eva brahmavit tasmāt pūjyate muktigo'pi san। sarvadevairatitaraṃ yassamyak ṣoḍaśātmavit॥"
[स (sa) - he; एव (eva) - indeed; ब्रह्मवित् (brahmavit) - knower of Brahman; तस्मात् (tasmāt) - therefore; पूज्यते (pūjyate) - is worshipped; मुक्तिगः (muktigaḥ) - attainer of liberation; अपि (api) - even; सन् (san) - being; सर्वदेवैः (sarvadevaiḥ) - by all gods; अतितरां (atitaraṃ) - exceedingly; यः (yaḥ) - who; सम्यक् (samyak) - properly; षोडशात्मवित् (ṣoḍaśātmavit) - knower of the sixteen-fold Ātmān;]
He who truly knows the sixteen-fold Ātmān is indeed the knower of Brahman; therefore, even as a liberated one, he is worshipped exceedingly by all the gods."
इति व्याहृतितत्त्वे।
iti vyāhṛtitattve।
[इति (iti) - thus; in this way; व्याहृति (vyāhṛti) - utterance; sacred utterance; तत्त्वे (tattve) - in the principle; in the essence;]
- stated thus in the ancient text called Vyāhṛtitattva, i.e. the principle of the sacred utterance.
"तस्य भूरिति शिरः। एकं शिरः। एकमेतदक्षरम्। भुव इति बाहू । द्वौ बाहू। द्वे एते अक्षरे। सुवरिति प्रतिष्टे। द्वे प्रतिष्ठे। द्वे एते अक्षरे॥"
"tasya bhūriti śiraḥ। ekaṃ śiraḥ। ekam etad akṣaram। bhuva iti bāhū। dvau bāhū। dve ete akṣare। suvar iti pratiṣṭhe। dve pratiṣṭhe। dve ete akṣare॥"
[तस्य (tasya) - of him; of that; भूः (bhūḥ) - earth; इति (iti) - thus; so; शिरः (śiraḥ) - head; एकं (ekaṃ) - one; शिरः (śiraḥ) - head; एकम् (ekam) - one; एतत् (etat) - this; अक्षरम् (akṣaram) - syllable; letter; भुवः (bhuvaḥ) - atmosphere; इति (iti) - thus; so; बाहू (bāhū) - arms; द्वौ (dvau) - two; बाहू (bāhū) - arms; द्वे (dve) - two; एते (ete) - these; अक्षरे (akṣare) - syllables; सुवः (suvaḥ) - heaven; इति (iti) - thus; so; प्रतिष्ठे (pratiṣṭhe) - foundations; द्वे (dve) - two; प्रतिष्ठे (pratiṣṭhe) - foundations; द्वे (dve) - two; एते (ete) - these; अक्षरे (akṣare) - syllables;]
"For him, 'bhūḥ' is the head, one head represented by one syllable; 'bhuvaḥ' are the arms, two arms represented by two syllables; 'suvaḥ' are the foundations, two foundations represented by two syllables."
इत्यादिश्रुतेः।
ityādiśruteḥ।
[इति (iti) - thus; आदि (ādi) - such; श्रुतेः (śruteḥ) - of the śruti;]
- there are such Vedic testimonials.
सर्वव्याहृतीनां प्रवेत्ता माहाचमस्यः चतुर्थीत्वेन एतां प्रवेदयत इति विशेषः। भूर्नामा स्फूर्तिरूपत्वात् भूरिवीर्यत्वतो भुवः। सुवः सुबलरूपत्वात् महः पूर्णत्वतो विभुः॥ तदेतच्चतुराकारं ब्रह्मोक्तं गुणबृंहणात्।
sarvavyāhṛtīnāṃ pravettā māhācamāsyaḥ caturthītvēna etāṃ pravedayata iti viśēṣaḥ। bhūrnāmā sphūrtirūpatvāt bhūrivīryatvatō bhuvaḥ। suvaḥ subalarūpatvāt mahaḥ pūrṇatvatō vibhuḥ॥ tadetaccaturākāraṃ brahmoktaṃ guṇabṛṃhaṇāt।
[सर्वव्याहृतीनां (sarvavyāhṛtīnāṃ) - of all vyāhṛtis; प्रवेत्ता (pravettā) - knower; माहाचमस्यः (māhācamasyaḥ) - of the Mahācamasa; चतुर्थीत्वेन (caturthītvēna) - as the fourth; एतां (etāṃ) - this; प्रवेदयत् (pravedayat) - teaches; इति (iti) - thus; विशेषः (viśeṣaḥ) - distinction; भूः (bhūḥ) - bhū (earth); नाम (nāma) - name; स्फूर्तिरूपत्वात् (sphūrtirūpatvāt) - due to the nature of being manifestation; भूरिवीर्यत्वतः (bhūrivīryatvataḥ) - due to great strength; भुवः (bhuvaḥ) - bhuvaḥ (atmosphere); सुवः (suvaḥ) - suvaḥ (heaven); सुबलरूपत्वात् (subalarūpatvāt) - due to the nature of being very strong; महः (mahaḥ) - mahaḥ (greatness); पूर्णत्वतः (pūrṇatvataḥ) - due to fullness; विभुः (vibhuḥ) - all-pervading; तत् (tat) - that; एतत् (etat) - this; च (ca) - and; चतुर्-आकारम् (catur-ākāram) - four-formed; ब्रह्म-उक्तम् (brahma-uktam) - declared by Lord Brahma; गुण-बृंहणात् (guṇa-bṛṃhaṇāt) - from the expansion of qualities;]
The Mahācamasa, the one who knows all the vyāhṛtis explains 'maha' as the fourth; this is the distinction. 'Bhū' is named for its drive towards manifestation, 'bhuvaḥ' for its great vigour, 'suvaḥ' for its auspicious energy form, and 'mahaḥ' for its fullness and all-pervasiveness. This, which is four-formed, is declared by Lord Brahma as arising from the expansion of qualities.
"स आत्मा सर्वदेवानां चतुरात्मा जनार्दनः। तस्य ब्रह्मादयो देवा अङ्गमागन्तुकत्वतः॥
"sa ātmā sarvadevānāṃ caturātmā janārdanaḥ। tasya brahmādayo devā aṅgamāgantukatvataḥ॥
[स (sa) - he; आत्मा (ātmā) - essence; सर्वदेवानां (sarvadevānāṃ) - of all gods; चतुरात्मा (caturātmā) - having fourfold nature; जनार्दनः (janārdanaḥ) - Janārdana (Vishnu); तस्य (tasya) - his; ब्रह्मादयः (brahmādayaḥ) - Brahmā and others; देवा (devā) - gods; अङ्गमागन्तुकत्वतः (aṅgamāgantukatvataḥ) - due to being incidental parts;]
"Lord Janārdana, who is the essence of all gods and possesses a fourfold nature, has Brahmā and the other gods as incidental parts of himself.
वासुदेवादिरूपोऽसौ षोडशात्मा चतुश्चतुः। स एव सर्ववेदोक्तः सर्वविद्यासु चेश्वरः॥
vāsudevādirūpo'sau ṣoḍaśātmā catuścatuḥ। sa eva sarvavedoktaḥ sarvavidyāsu ceśvaraḥ॥
[वासुदेव (vāsudeva) - Vāsudeva; आदि (ādi) - beginning with; रूपः (rūpaḥ) - form; असौ (asau) - he; षोडश (ṣoḍaśa) - sixteen; आत्मा (ātmā) - self; चतुः (catuḥ) - four; चतुः (catuḥ) - four; सः (saḥ) - he; एव (eva) - indeed; सर्व (sarva) - all; वेद (veda) - Vedas; उक्तः (uktaḥ) - spoken; सर्व (sarva) - all; विद्यासु (vidyāsu) - in knowledges; च (ca) - and; ईश्वरः (īśvaraḥ) - lord;]
He, whose forms begin with Vāsudeva, in the sixteen-fold form of himself, grouped as four and four. He alone is described in all the Vedas and is the lord of all branches of knowledge.
प्रणवार्था व्याहृतयो व्याहृत्यर्था ऋगादयः। इतिहासपुराणं च पञ्चरात्रं च सर्वशः॥
praṇavārthā vyāhṛtayo vyāhṛtyarthā ṛgādayaḥ। itihāsapurāṇaṃ ca pañcarātraṃ ca sarvaśaḥ॥
[प्रणव (praṇava) - the syllable Om; अर्था (arthā) - having the meaning; व्याहृतयः (vyāhṛtayaḥ) - the sacred utterances; व्याहृति (vyāhṛti) - utterance; अर्था (arthā) - having the meaning; ऋक् (ṛk) - the Rigveda; आदयः (ādayaḥ) - and others; इतिहास (itihāsa) - history; पुराणं (purāṇam) - the Purāṇas; च (ca) - and; पञ्चरात्रं (pañcarātram) - the Pañcarātra scripture; च (ca) - and; सर्वशः (sarvaśaḥ) - entirely;]
The Vyāhṛtis have the meaning of Om; the Rig and other Vedas have the meaning of the Vyāhṛtis; this includes the Itihasa-Purāṇas, and the Pañcarātra.
सम्यग् व्याहरणात् विष्णोः श्रुता व्याहृतयस्त्विति। सर्ववेदोक्त सर्वस्वव्याहृतेर्व्याहृतित्वमु। विशेषेणाऽहरन्तीमं विष्णुमित्यथवा स्मृताः॥"
samyag vyāharaṇāt viṣṇoḥ śrutā vyāhṛtayastviti। sarvavedokta sarvasvavyāhṛtervyāhṛtitvamu। viśeṣeṇā'harantīmaṃ viṣṇumityathavā smṛtāḥ॥"
[सम्यक् (samyak) - properly; thoroughly; व्याहरणात् (vyāharaṇāt) - from utterance; from pronouncing; विष्णोः (viṣṇoḥ) - of Viṣṇu; श्रुताः (śrutāḥ) - heard; taught; व्याहृतयः (vyāhṛtayaḥ) - Vyāhṛtis; sacred utterances; तु (tu) - but; indeed; इति (iti) - thus; so; सर्ववेदोक्त (sarvavedokta) - declared in all Vedas; सर्वस्वव्याहृतेः (sarvasvavyāhṛteḥ) - of the all-essence Vyāhṛti; व्याहृतित्वम् (vyāhṛtitvam) - the state of being a Vyāhṛti; उ (u) - indeed; surely; विशेषेण (viśeṣeṇa) - especially; particularly; आहरन्तीम् (āharantīm) - bringing; conveying; अम् (am) - this; विष्णुम् (viṣṇum) - Viṣṇu; इति (iti) - thus; so; अथवा (athavā) - or; otherwise; स्मृताः (smṛtāḥ) - remembered; regarded as;]
(Properly from the utterance of Viṣṇu, the Vyāhṛtis are heard thus. The state of being a Vyāhṛti of the all-essence Vyāhṛti declared in all Vedas, indeed. Especially bringing this Viṣṇu, thus, or they are remembered.)
The Vyāhṛtis are the sacred utterances heard coming from Lord Viṣṇu. All the Vedas declare the all-essence Vyāhṛti, and indeed the state of being a Vyāhṛti. Especially they convey Lord Viṣṇu and are meant to remember him."
इति व्याहृति सारे ॥१४॥
iti vyāhṛti sāre ॥14॥
[इति (iti) - thus; व्याहृति (vyāhṛti) - utterance; सारे (sāre) - in the essence;]
- stated thus in the ancient text of "Vyāhṛti-sāre", the essence of the utterances.
