इदम् वै तन् मधु दध्यङ्ङ् आथर्वणः अश्विभ्याम् उवाच तद् एतद् ऋषिः पश्यन् अवोचत् पुरः चक्रे द्विपदः पुरः चक्रे चतुष्पदः पुरः सः पक्षी भूत्वा पुरः पुरुषः आविशत् इति सः वा अयम् पुरुषः सर्वासु पूर्षु पुरिशयः न एनेन किं चन अनावृतम् न एनेन किं चन असंवृतम्
idam vai tan madhu dadhyaṅṅ ātharvaṇaḥ aśvibhyām uvāca tad etad ṛṣiḥ paśyan avocat puraḥ cakre dvipadaḥ puraḥ cakre catuṣpadaḥ puraḥ saḥ pakṣī bhūtvā puraḥ puruṣaḥ āviśat iti saḥ vā ayam puruṣaḥ sarvāsu pūrṣu puriśayaḥ na enena kiṃ cana anāvṛtam na enena kiṃ cana asaṃvṛtam
This is that honey which Dadhyañc Ātharvaṇa told to the Aśvins. Seeing this, the ṛṣi said: "He made two-footed bodies, he made four-footed bodies. Having become a bird, the Puruṣa entered into the bodies." He, the Puruṣa, is the dweller in all the body-cities (puri-śaya): there is nothing that is not covered by him, nothing that is not embraced by him.
0a4a69dadc8f · publicado 27 jul 2026, 0:57:10 UTC
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The third verse (RV 6.47.18, in sense) is the very core of the honey: the Puruṣa made all bodies, two-footed and four-footed, and, "having become a bird" (light, winged, free), entered into them. And the exposition gives the immortal etymology: puruṣa — puri-śaya, "he who lies in the city": all bodies are cities (pur), and in each He is the Citizen.
"There is nothing not covered by him, nothing not embraced by him" — the double negative takes in all that is. From now on the name "Puruṣa" sounds like an address: in every city-body there is a Dweller; knock at any flesh and He is there. The Gītā will say it in the same letters: "the Lord dwells in the heart of all beings" (BG 18.61). The honey-vidyā is honey for just this reason: every meeting with any creature is a visit to a city where the Beloved lives.