पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया | यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम्
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā . yasyāntaḥsthāni bhūtāni yena sarvamidaṃ tatam
普哩塔之子啊，那至高無上的「補魯沙」（Purusha）——一切眾生皆包含於祂之中，一切亦皆由祂所遍佈——確然可藉由專一不二的虔敬（Bhakti）而達致。
O son of Prtha, that supreme Person-in whom are included (all) the beings and by whom all this is pervaded-is, indeed, reached through one-pointed devotion.
一切眾生（果）皆居於「補魯沙」（Purusha，至高者，因）之中，因為每個果皆依其因而存。正如器皿（果）依其泥土（因）而存，同樣地，一切眾生與世界皆依其因——「補魯沙」而存。因此，整個世界皆為「補魯沙」所遍佈。室利·商羯羅（Sri Sankara）將專一不二的虔敬解釋為「智」（Jnana），即真我（Atman）之知識。「補魯沙」之所以得名，是因為萬物皆由祂所充滿（源自梵文詞根pur，意為「充滿」），或因為祂居於一切之身中（源自梵文詞根pur）。無有超越祂者，故祂是至高者。
All the beings (effects) dwell within the Purusha (the Supreme Person? the cause) because every effect rests within its cause. Just as the effect? pot? rests within its cause? the clay? so also all beings and the worlds rest within their cause? the Purusha. Therefore the whole world is pervaded by the Purusha.Sri Sankara explains exclusive devotion as Jnana or knowledge of the Self.Purusha is so called because everything is filled by It (derived from the Sanskrit root pur which means to fill) or because It rests in the body of all (derived from the Sanskrit root pur). None is higher than It and so It is the Supreme Person. (Cf.IX.4XI.38XV.6and7)