भस् ते आदिर् मध्यं भुवस् ते स्वस् ते शीर्षं विश्वरूपो ऽसि ब्रह्मैकस् त्वं द्विधा त्रिधा वृद्धिस् त्वं शान्तिस् त्वं पुष्टिस् त्वं हुतम् अहुतं दत्तम् अदत्तं सर्वम् असर्वं विश्वम् अविश्वं कृतम् अकृतं परम् अपरं परायणं च त्वम् । अपाम् असोमम् अमृता अभूम् आगन् मे ज्योतिर् अविदाम देवान् । किं नूनम् अस्मान् कृणवद् अरातिः । किम् उ धूर्तिर् अमृतं मर्त्यस्य सोमसूर्यपुरस्तात् सूक्ष्मः पुरुषः । सर्वं जगद्धितं वा एतद् अक्षरं प्राजापत्यं सौम्यं सूक्ष्मं पुरुषं ग्राह्यम् अगुह्येन भावं भावेन सौम्यं सौम्येन सूक्ष्मं सूक्ष्मेन वायव्यं वायव्येन ग्रसति तस्मै महाग्रासाय वै नमोनमः । हृदिस्था देवताः सर्वा हृदि प्राणाः प्रतिष्ठिताः । हृदि त्वम् असि यो नित्यं तिस्रो मात्राः परस् तु सः
bhas te ādir madhyaṃ bhuvas te svas te śīrṣaṃ viśvarūpo 'si brahmaikas tvaṃ dvidhā tridhā vṛddhis tvaṃ śāntis tvaṃ puṣṭis tvaṃ hutam ahutaṃ dattam adattaṃ sarvam asarvaṃ viśvam aviśvaṃ kṛtam akṛtaṃ param aparaṃ parāyaṇaṃ ca tvam / apām asomam amṛtā abhūm āgan me jyotir avidāma devān / kiṃ nūnam asmān kṛṇavad arātiḥ / kim u dhūrtir amṛtaṃ martyasya somasūryapurastāt sūkṣmaḥ puruṣaḥ / sarvaṃ jagaddhitaṃ vā etad akṣaraṃ prājāpatyaṃ saumyaṃ sūkṣmaṃ puruṣaṃ grāhyam aguhyena bhāvaṃ bhāvena saumyaṃ saumyena sūkṣmaṃ sūkṣmena vāyavyaṃ vāyavyena grasati tasmai mahāgrāsāya vai namonamaḥ / hṛdisthā devatāḥ sarvā hṛdi prāṇāḥ pratiṣṭhitāḥ / hṛdi tvam asi yo nityaṃ tisro mātrāḥ paras tu saḥ
“Bhūḥ” is thy beginning, “bhuvaḥ” the middle, “svaḥ” thy head; thou hast the universe for form, thou art the one Brahmā, twofold and threefold; thou art increase, thou art peace, thou art nourishment; thou art the offered and the unoffered, the given and the ungiven, the all and the non-all, the universe and the non-universe, the done and the undone, the higher and the lower, and thou art the last refuge. “We drank the soma, we became immortal, the light came to me, we found the gods; what now shall the foe do to us, what — the wiles, to a mortal become immortal?” Before moon and sun is the subtle Puruṣa. All that is good for the world — that is the imperishable; the Puruṣa of Prajāpati, lunar and subtle, graspable by the unhidden — He devours: being by being, the lunar by the lunar, the subtle by the subtle, the windy by the windy. To that Great Devourer be homage and homage. In the heart abide all the deities, in the heart the breaths are established; in the heart art thou, who art eternal: three measures — but He is beyond them.
526a5277b925 · प्रकाशित 29 जुल॰ 2026, 3:17:52 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The litany has ended, and the speech has changed: the gods address Him as “thou”.
First the universe is laid out along His body: the three utterances are the beginning, the middle and the head. The device is ancient; so the Puruṣa-sūkta makes the world of the Puruṣa's body.
Then a train of pairs: the offered and the unoffered, the given and the ungiven, the done and the undone. The same method as in the first section, where He spoke of Himself.
Into the midst of this is set a cry from the Vedic rite: “we drank the soma, we became immortal”. It is a genuine verse of the Ṛgveda, spoken by those who have drunk the soma; and the question with it is the same as there: “what now shall the foe do to us?”
Note that immortality here is not promised for the future: it says “we became”.
Then comes the darkest and strongest passage of the section: He is called mahā-grāsa — “the Great Devourer” — and it is said with what He devours: “being by being, the subtle by the subtle, the windy by the windy”.
The sense, it seems, is this: what is devoured is taken not by something alien but by its own — as fire eats wood by turning it into fire. Hence the devouring here is no destruction.
And the section ends with what outweighs all that was said. After the universal body and the Great Devourer it says: hṛdi tvam asi — “in the heart art thou”.
And the last words — tisro mātrāḥ paras tu saḥ, “three measures, but He is beyond them” — point ahead to the thirty-sixth section: beyond the three measures of the syllable Om there is a fourth.