अथैष उ एव अकार आप्ततमार्थ आत्मन्येव नृसिंहे देवे ब्रह्मणि वर्तत एष ह्येवाप्ततम एष हि साक्ष्येष ईश्वरस्तत्सर्वगतो नहीदं सर्वमेष हि व्याप्ततमैदं सर्वं यदयमात्मा मायामात्र एष एवोग्र एष हि व्याप्ततम एष एव वीर एष हि व्याप्ततम एष एव महानेष हि व्याप्ततम एष एव विष्णुरेष हि व्याप्ततम एष एव ज्वलन्नेष हि व्याप्ततम एष एव सर्वतोमुख एष हि व्याप्ततम एष एव नृसिंह एष हि व्याप्ततम एष एव भीषण एष हि व्याप्ततम एष एव भद्र एष हि व्याप्ततम एष एव मृत्युमृत्युरेष हि व्याप्ततम एष एव नमाम्येष हि व्याप्ततम एष एवाहमेष हि व्याप्ततम आत्मैव नृसिंहो देवो ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामेन तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येत्यथैष एवोङ्कार उत्कृष्टतमार्थ आत्मन्येव नृसिंहे देवे ब्रह्मणि वर्तते तस्मादेष सत्यस्वरूपो न ह्यन्यदस्त्यप्रमेयमनात्मप्रकाशमेष हि स्वप्रकाशोऽसङ्गोऽन्यन्न वीक्षत आत्मातो नान्यथा प्राप्तिरात्ममात्रं ह्येतदुत्कृष्टमेष एवोग्र एष ह्येवोत्कृष्ट एष एव विष्णुरेष ह्येवोत्कृष्ट एष एव ज्वलन्नेष ह्येवोत्कृष्ट एष एव सर्वतोमुख एष ह्येवोत्कृष्ट एष एव नृसिंह एष ह्येवोत्कृष्ट एष एव भीषण एष ह्येवोत्कृष्ट एष एव भद्र एष ह्येवोत्कृष्ट एष एव मृत्युमृत्युरेष ह्येवोत्कृष्ट एष एव नमाम्येष ह्येवोत्कृष्ट एष एवाहमेष ह्येवोत्कृष्टस्तस्मादात्मानमेवैनं जानीयादात्मैव नृसिंहो देवो ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येत्यथैष एव मकारो महाविभूत्यर्थ आत्मन्यैव नृसिंहे देवे ब्रह्मणि वर्तते तस्मादयमनल्पो भिन्नरूपः स्वप्रकाशो ब्रह्मैवाप्ततम उत्कृष्टतम एतदेव ब्रह्मापि सर्वज्ञं महामायं महाविभूत्येतदेवोग्रमेतद्धि महाविभूत्येतदेव वीरमेतद्धि महाविभूत्यतदेव महदेतद्धि महाविभूत्येतदेव विष्ण्वेतद्धि महाविभूत्येतदेव ज्वलदेतद्धि महाविभूत्येतदेव सर्वतोमुखमेतद्धि महाविभूत्येतदेव नृसिंहमेतद्धि महाविभूत्येतदेव भीषणमेतद्धि महाविभूत्येतदेव भद्रमेतद्धि महाविभूत्येतदेव मृत्युमृत्य्वेतद्धि महाविभूत्येतदेव नमाम्येतद्धि महाविभूत्येतदेवाहमेतद्धि महाविभूति तस्मादकारोकाराभ्यामिममात्मानमाप्ततममुत्कृष्टतमं चिन्मात्रं सर्वद्रष्टारं सर्वसाक्षिणं सर्वग्रासं सर्वप्रेमास्पदं सच्चिदानन्दमात्रमेकरसं पुरतोऽस्मात्सर्वस्मात्सुविभातमन्विष्याप्ततममुत्कृष्टतमं महामायं महाविभूति सच्चिदानन्दमात्रमेकरसं पुरमेव ब्रह्म मकारेण जानीयादात्मैव नृसिंहो देवः परमेव ब्रह्म भवति य एवं वेद सोऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्त्यत्रैव समवलीयन्ते ब्रह्मैव सन्ब्रह्माप्येतीति ह प्रजापतिरुवाच प्रजापतिरुवाच
athaiṣa u eva akāra āptatamārtha ātmanyeva nṛsiṃhe deve brahmaṇi vartata eṣa hyevāptatama eṣa hi sākṣyeṣa īśvarastatsarvagato nahīdaṃ sarvameṣa hi vyāptatamaidaṃ sarvaṃ yadayamātmā māyāmātra eṣa evogra eṣa hi vyāptatama eṣa eva vīra eṣa hi vyāptatama eṣa eva mahāneṣa hi vyāptatama eṣa eva viṣṇureṣa hi vyāptatama eṣa eva jvalanneṣa hi vyāptatama eṣa eva sarvatomukha eṣa hi vyāptatama eṣa eva nṛsiṃha eṣa hi vyāptatama eṣa eva bhīṣaṇa eṣa hi vyāptatama eṣa eva bhadra eṣa hi vyāptatama eṣa eva mṛtyumṛtyureṣa hi vyāptatama eṣa eva namāmyeṣa hi vyāptatama eṣa evāhameṣa hi vyāptatama ātmaiva nṛsiṃho devo brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmena tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetyathaiṣa evoṅkāra utkṛṣṭatamārtha ātmanyeva nṛsiṃhe deve brahmaṇi vartate tasmādeṣa satyasvarūpo na hyanyadastyaprameyamanātmaprakāśameṣa hi svaprakāśo'saṅgo'nyanna vīkṣata ātmāto nānyathā prāptirātmamātraṃ hyetadutkṛṣṭameṣa evogra eṣa hyevotkṛṣṭa eṣa eva viṣṇureṣa hyevotkṛṣṭa eṣa eva jvalanneṣa hyevotkṛṣṭa eṣa eva sarvatomukha eṣa hyevotkṛṣṭa eṣa eva nṛsiṃha eṣa hyevotkṛṣṭa eṣa eva bhīṣaṇa eṣa hyevotkṛṣṭa eṣa eva bhadra eṣa hyevotkṛṣṭa eṣa eva mṛtyumṛtyureṣa hyevotkṛṣṭa eṣa eva namāmyeṣa hyevotkṛṣṭa eṣa evāhameṣa hyevotkṛṣṭastasmādātmānamevainaṃ jānīyādātmaiva nṛsiṃho devo brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetyathaiṣa eva makāro mahāvibhūtyartha ātmanyaiva nṛsiṃhe deve brahmaṇi vartate tasmādayamanalpo bhinnarūpaḥ svaprakāśo brahmaivāptatama utkṛṣṭatama etadeva brahmāpi sarvajñaṃ mahāmāyaṃ mahāvibhūtyetadevogrametaddhi mahāvibhūtyetadeva vīrametaddhi mahāvibhūtyatadeva mahadetaddhi mahāvibhūtyetadeva viṣṇvetaddhi mahāvibhūtyetadeva jvaladetaddhi mahāvibhūtyetadeva sarvatomukhametaddhi mahāvibhūtyetadeva nṛsiṃhametaddhi mahāvibhūtyetadeva bhīṣaṇametaddhi mahāvibhūtyetadeva bhadrametaddhi mahāvibhūtyetadeva mṛtyumṛtyvetaddhi mahāvibhūtyetadeva namāmyetaddhi mahāvibhūtyetadevāhametaddhi mahāvibhūti tasmādakārokārābhyāmimamātmānamāptatamamutkṛṣṭatamaṃ cinmātraṃ sarvadraṣṭāraṃ sarvasākṣiṇaṃ sarvagrāsaṃ sarvapremāspadaṃ saccidānandamātramekarasaṃ purato'smātsarvasmātsuvibhātamanviṣyāptatamamutkṛṣṭatamaṃ mahāmāyaṃ mahāvibhūti saccidānandamātramekarasaṃ purameva brahma makāreṇa jānīyādātmaiva nṛsiṃho devaḥ parameva brahma bhavati ya evaṃ veda so'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmantyatraiva samavalīyante brahmaiva sanbrahmāpyetīti ha prajāpatiruvāca prajāpatiruvāca
Now this very sound “a”, meaning “the most attaining”, abides in the Ātman itself, in the God Nṛsiṃha, in Brahman; for he is the most attaining, he is the witness, he is the Lord, he the all-going. He is the terrible, for he is the most pervading; he the valiant, he the great, he Viṣṇu, he the blazing, he the one facing everywhere, he the man-lion, he the fearsome, he the good, he the death of death, he the “I bow”, he the “I” — for he is the most pervading. The Ātman itself becomes the God Nṛsiṃha, Brahman, for the one who so knows; and he, without desires, desireless, with desires attained, desiring the Self — his breaths do not depart; here itself they dissolve: being Brahman, he goes to Brahman. Now this very Oṁkāra, meaning “the most excellent”, abides in the Ātman itself, in the God Nṛsiṃha, in Brahman; therefore he has the nature of truth, for there is no other — immeasurable, lit by no other, self-luminous, attached to nothing. Now this very sound “m”, meaning “the great majesty”, abides in the Ātman itself, in the God Nṛsiṃha, in Brahman; therefore he is not small, of various form, self-luminous — Brahman itself, most attaining and most excellent. Therefore by the sounds “a” and “u” let him seek out this Ātman, the most attaining and most excellent — pure consciousness, the all-seeing, the all-witnessing, the all-swallowing, the seat of all love, nothing but being, consciousness and bliss, of one savour, before all this shining forth beautifully; and by the sound “m” let him know him — the great māyā, the great majesty. The Ātman itself becomes the God Nṛsiṃha, the highest Brahman itself, for the one who so knows. So said Prajāpati, so said Prajāpati.
8a7e536fdc92 · published Jul 29, 2026, 4:39:50 AM UTC
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The fourth khaṇḍa examines the three sounds of the syllable Oṁ by meaning, and this examination is more orderly than the other places of the uttara.
“A” is āptatama, “the most attaining”; the Oṁkāra is utkṛṣṭatama, “the most excellent”; “m” is mahāvibhūti, “the great majesty”.
Three words, and each is repeated with all eleven names of the mantra: he is the terrible, for he is the most pervading; he the valiant, for he is the most pervading; and so to “I”.
This repetition is tiring to the ear and deliberate: the list of the mantra's words is run through three times, once for each sound.
But in this paragraph there is a line for whose sake it deserves reading, even if all the rest is skipped.
sarva-premāspadam — “the seat of all love”.
Āspada means “place, receptacle, seat”; prema — love. Amid the words “all-seeing”, “all-witnessing”, “all-swallowing” stands this.
Here the Vaiṣṇava reading finds its ground in the book itself. He who swallows everything is named that in which every love comes to rest.
Note also the second thing: na tasya prāṇā utkrāmanti — “his breaths do not depart”.
This is a direct citation from the Bṛhadāraṇyaka, from the passage on the knower: he goes nowhere, because he is already there. And therefore it is said brahmaiva san brahmāpyeti — “being Brahman, he goes to Brahman”.