The Bhṛguvallī is the third and final Prapāṭhaka of the Taittiriya Upanishad, and it is the most narrative of the three chapters — a story of a son approaching his father with the supreme question. Bhṛgu Vāruṇi (son of Varuṇa) approaches his father and asks, "Teach me Brahman." Varuṇa does not answer directly. Instead he gives Bhṛgu a clue — the definition of Brahman as the source, the sustainer, and the return-point of all existence — and then sends him into tapas to discover it for himself. Bhṛgu performs five successive rounds of contemplative tapas, each time arriving at a deeper identification: food, prāṇa, mind, wisdom, and finally bliss. The chapter then concludes with a post-realization ethics of anna (food/sustenance) and the closing Śānti Pāṭha of the Taittiriya Upanishad.
The Bhṛguvallī is thus not a doctrinal text but an experiential map — showing how the highest philosophical knowledge is not delivered from without but uncovered through disciplined interior inquiry, with the guru as pointer and the disciple's own tapas as the instrument.
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
The Bhṛguvallī is thus not a doctrinal text but an experiential map — showing how the highest philosophical knowledge is not delivered from without but uncovered through disciplined interior inquiry, with the guru as pointer and the disciple's own tapas as the instrument.
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
10 Anuvakas · Prapāṭhaka III · Taittiriya Upanishad, Krishna Yajurveda · Five Rounds of Tapas, Anna Vidyā, Closing Śānti
Anna→
Prāṇa→
Manas→
Vijñāna→
✦ Ānanda = Brahman
Bhṛgu's five successive tapas-discoveries: each earlier answer was true but partial, pointing beyond itself — until the final realization that Brahman is pure bliss.
1
Anuvaka 1 · The Opening Dialogue
Varuṇa Instructs Bhṛgu — Tapas is Brahman
भृगुर्वारुणिः वरुणं पितरमुपससार
भृ॒गुर्वा॑रुणिः ।
वरु॒णं पि॑तरमु॒पससा॑र ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तस्मा॒ एत॒त्प्रोवा॑च ।
अन्नं॑ प्रा॒णं चक्षुः॑ श्रो॒त्रं मनो॑ वाच॒मिति॑ ।
वरु॒णं पि॑तरमु॒पससा॑र ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तस्मा॒ एत॒त्प्रोवा॑च ।
अन्नं॑ प्रा॒णं चक्षुः॑ श्रो॒त्रं मनो॑ वाच॒मिति॑ ।
ಭೃ॒ಗುರ್ವಾ॑ರುಣಿಃ ।
ವರು॒ಣಂ ಪಿ॑ತರಮು॒ಪಸಸಾ॑ರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಸ್ಮಾ॒ ಏತ॒ತ್ಪ್ರೋವಾ॑ಚ ।
ಅನ್ನಂ॑ ಪ್ರಾ॒ಣಂ ಚಕ್ಷುಃ॑ ಶ್ರೋ॒ತ್ರಂ ಮನೋ॑ ವಾಚ॒ಮಿತಿ॑ ।
ವರು॒ಣಂ ಪಿ॑ತರಮು॒ಪಸಸಾ॑ರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಸ್ಮಾ॒ ಏತ॒ತ್ಪ್ರೋವಾ॑ಚ ।
ಅನ್ನಂ॑ ಪ್ರಾ॒ಣಂ ಚಕ್ಷುಃ॑ ಶ್ರೋ॒ತ್ರಂ ಮನೋ॑ ವಾಚ॒ಮಿತಿ॑ ।
Bhṛgu Vāruṇi (son of Varuṇa) approached his father Varuṇa. "Revered Sir — teach me Brahman." To him Varuṇa spoke thus: "Anna (food), Prāṇa (vital breath), Cakṣus (sight), Śrotra (hearing), Manas (mind), Vāc (speech) — these."
Varuṇa's indirect method: The father does not deliver the answer but hands the son the tools of inquiry — the ladder of the manifest world (food, breath, sight, hearing, mind, speech). This is classic Upanishadic pedagogy: the guru indicates the direction without walking the path on the student's behalf. Bhṛgu must discover Brahman through his own tapas. Adhīhi — "teach me" — uses the root adhi + i, literally "lead me across to." The student does not merely want information; he wants to be conducted to the other shore. But Varuṇa, knowing that no second-hand knowledge will do, sends him back to himself.
अथ होवाच ।
यतो॑ वा इ॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
येन॑ जा॒तानि॑ जीव॒न्ति ।
यत्प्र॑यन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑जिज्ञास॒स्व ।
तद्ब्र॒ह्मेति॑ ।
स त॑पोऽतप्यत ।
तपस्तप्त्वा — तपो ब्र॑ह्मेति व्यजानात् ॥
यतो॑ वा इ॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
येन॑ जा॒तानि॑ जीव॒न्ति ।
यत्प्र॑यन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑जिज्ञास॒स्व ।
तद्ब्र॒ह्मेति॑ ।
स त॑पोऽतप्यत ।
तपस्तप्त्वा — तपो ब्र॑ह्मेति व्यजानात् ॥
ಅಥ ಹೋವಾಚ ।
ಯತೋ॑ ವಾ ಇ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಯೇನ॑ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಯತ್ಪ್ರ॑ಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತದ್ಬ್ರ॒ಹ್ಮೇತಿ॑ ।
ಸ ತ॑ಪೋऽತಪ್ಯತ ।
ತಪಸ್ತಪ್ತ್ವಾ — ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ವ್ಯಜಾನಾತ್ ॥
ಯತೋ॑ ವಾ ಇ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಯೇನ॑ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಯತ್ಪ್ರ॑ಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತದ್ಬ್ರ॒ಹ್ಮೇತಿ॑ ।
ಸ ತ॑ಪೋऽತಪ್ಯತ ।
ತಪಸ್ತಪ್ತ್ವಾ — ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ವ್ಯಜಾನಾತ್ ॥
Then he (Varuṇa) said: "That from which all these beings are born — that by which, having been born, they live — that into which they return and enter at death — seek to know That. That is Brahman." He (Bhṛgu) performed tapas. Having performed tapas — he knew: "Tapas is Brahman."
Tad vijijñāsasva — "seek to know That": This is Varuṇa's triple definition of Brahman — the ground of birth, life, and death — the same formula that opens the Ānandavallī. But here, uniquely, Bhṛgu's first fruit of tapas is not the realization of Brahman but the realization that tapas itself is Brahman. This is a profound meta-insight: the process of sincere, sustained, disinterested inquiry is itself already a contact with Brahman. Tapas does not lead to Brahman as an external result; the deep inner burning of sincere investigation is already divine. This sets the epistemological tone of the entire chapter: realisation is not an event that arrives after tapas is completed — it is alive within the tapas itself.
2
Anuvaka 2 · First Round of Tapas
Anna is Brahman — Food as the Ground of All Existence
अन्नं ब्रह्मेति व्यजानात्
🔥 Tapas Round I
स तपस्तप्त्वा ।
अन्नं॑ ब्र॒ह्मेति॑ व्यजानात् ।
अन्ना॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
अन्ने॑न जा॒तानि॑ जीव॒न्ति ।
अन्नं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
अन्नं॑ ब्र॒ह्मेति॑ व्यजानात् ।
अन्ना॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
अन्ने॑न जा॒तानि॑ जीव॒न्ति ।
अन्नं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
ಸ ತಪಸ್ತಪ್ತ್ವಾ ।
ಅನ್ನಂ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಅನ್ನಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಅನ್ನೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಅನ್ನಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
ಅನ್ನಂ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಅನ್ನಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಅನ್ನೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಅನ್ನಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
He performed tapas. He knew: "Anna (food) is Brahman." From food indeed are all these beings born. Having been born, they live by food. Into food they pass and merge at death. Having known this, he returned once more to his father Varuṇa. "Revered Sir — teach me more about Brahman." Varuṇa said: "Seek to know Brahman through tapas. Tapas is Brahman." He again performed tapas.
Why anna is not the final answer: Anna (food/matter) satisfies Varuṇa's triple criterion perfectly — all beings arise from material substance, live by consuming it, and at death dissolve back into it. Yet Bhṛgu senses this is incomplete — food itself depends on something that animates it. A corpse is full of organic matter (anna) but is not alive. What makes food capable of nourishing life? The next layer must be the life-force that uses food. So Bhṛgu returns. The guru's response is always the same: not a new clue but the same commission — more tapas. The answer must come from within.
3
Anuvaka 3 · Second Round of Tapas
Prāṇa is Brahman — Vital Breath as the Ground of Life
प्राणो ब्रह्मेति व्यजानात्
🔥 Tapas Round II
स तपस्तप्त्वा ।
प्राणो॑ ब्र॒ह्मेति॑ व्यजानात् ।
प्राणा॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
प्राणे॑न जा॒तानि॑ जीव॒न्ति ।
प्राणं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
प्राणो॑ ब्र॒ह्मेति॑ व्यजानात् ।
प्राणा॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
प्राणे॑न जा॒तानि॑ जीव॒न्ति ।
प्राणं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
ಸ ತಪಸ್ತಪ್ತ್ವಾ ।
ಪ್ರಾಣೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಪ್ರಾಣಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಪ್ರಾಣೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಪ್ರಾಣಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
ಪ್ರಾಣೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಪ್ರಾಣಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಪ್ರಾಣೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಪ್ರಾಣಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
He performed tapas. He knew: "Prāṇa (vital breath) is Brahman." From prāṇa indeed are all these beings born. Having been born, they live by prāṇa. Into prāṇa they pass and merge at death. Having known this, he returned again to his father Varuṇa. "Revered Sir — teach me more about Brahman." Varuṇa said: "Seek to know Brahman through tapas. Tapas is Brahman." He again performed tapas.
Why prāṇa is not the final answer: Prāṇa (the life-force, vital breath) animates matter and makes food capable of nourishing life. All beings breathe in their various ways — from fire that "breathes" through combustion to animals and humans who literally breathe air. At death, prāṇa departs and the body returns to matter. Prāṇa is therefore closer to the ground than anna — but Bhṛgu senses the question remains: what knows prāṇa? What is aware of breathing? The breath itself does not know it breathes. Something subtler must be the ground. The inquiry descends to mind.
4
Anuvaka 4 · Third Round of Tapas
Manas is Brahman — Mind as the Ground of Intention
मनो ब्रह्मेति व्यजानात्
🔥 Tapas Round III
स तपस्तप्त्वा ।
मनो॑ ब्र॒ह्मेति॑ व्यजानात् ।
मनस॒ो ह्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
मन॑सा जा॒तानि॑ जीव॒न्ति ।
मनः॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
मनो॑ ब्र॒ह्मेति॑ व्यजानात् ।
मनस॒ो ह्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
मन॑सा जा॒तानि॑ जीव॒न्ति ।
मनः॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
ಸ ತಪಸ್ತಪ್ತ್ವಾ ।
ಮನೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಮನಸ॒ೋ ಹ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಮನ॑ಸಾ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಮನಃ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
ಮನೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಮನಸ॒ೋ ಹ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಮನ॑ಸಾ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಮನಃ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
He performed tapas. He knew: "Manas (mind) is Brahman." From mind indeed are all these beings born. Having been born, they live by mind. Into mind they pass and merge at death. Having known this, he returned again to his father Varuṇa. "Revered Sir — teach me more about Brahman." Varuṇa said: "Seek to know Brahman through tapas. Tapas is Brahman." He again performed tapas.
Manas as cosmological principle: How can beings be "born from mind"? In the Vedic cosmology, the cosmic mind (Hiraṇyagarbha, the universal manas) is the first differentiated form through which the undifferentiated Brahman becomes capable of diverse manifestation. Individual minds arise from this cosmic mental principle; they live within its field of meaning and intention; at death, the subtle mental impressions (saṃskāras) carry forward. But Bhṛgu senses that mind itself is an object of awareness — something witnesses the movements of mind. What knows mind? The inquiry presses to vijñāna — the discriminating wisdom-intellect.
5
Anuvaka 5 · Fourth Round of Tapas
Vijñāna is Brahman — Discernment as the Ground of Knowing
विज्ञानं ब्रह्मेति व्यजानात्
🔥 Tapas Round IV
स तपस्तप्त्वा ।
वि॒ज्ञानं॑ ब्र॒ह्मेति॑ व्यजानात् ।
विज्ञाना॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
विज्ञाने॑न जा॒तानि॑ जीव॒न्ति ।
विज्ञानं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
वि॒ज्ञानं॑ ब्र॒ह्मेति॑ व्यजानात् ।
विज्ञाना॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
विज्ञाने॑न जा॒तानि॑ जीव॒न्ति ।
विज्ञानं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ।
तद्वि॑ज्ञाय — पुनरेव वरुणं पितरमुपससार ।
अधीहि॒ भग॑वो॒ ब्रह्मे॑ति ।
तं होवाच — तपसा॑ ब्र॒ह्म वि॑जिज्ञास॒स्व ।
तपो ब्र॑ह्मेति ।
स तपोऽतप्यत ॥
ಸ ತಪಸ್ತಪ್ತ್ವಾ ।
ವಿ॒ಜ್ಞಾನಂ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ವಿಜ್ಞಾನಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ವಿಜ್ಞಾನೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ವಿಜ್ಞಾನಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
ವಿ॒ಜ್ಞಾನಂ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ವಿಜ್ಞಾನಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ವಿಜ್ಞಾನೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ವಿಜ್ಞಾನಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ।
ತದ್ವಿ॑ಜ್ಞಾಯ — ಪುನರೇವ ವರುಣಂ ಪಿತರಮುಪಸಸಾರ ।
ಅಧೀಹಿ॒ ಭಗ॑ವೋ॒ ಬ್ರಹ್ಮೇ॑ತಿ ।
ತಂ ಹೋವಾಚ — ತಪಸಾ॑ ಬ್ರ॒ಹ್ಮ ವಿ॑ಜಿಜ್ಞಾಸ॒ಸ್ವ ।
ತಪೋ ಬ್ರ॑ಹ್ಮೇತಿ ।
ಸ ತಪೋऽತಪ್ಯತ ॥
He performed tapas. He knew: "Vijñāna (discernment, wisdom-intelligence) is Brahman." From vijñāna indeed are all these beings born. Having been born, they live by vijñāna. Into vijñāna they pass and merge at death. Having known this, he returned again to his father Varuṇa. "Revered Sir — teach me more about Brahman." Varuṇa said: "Seek to know Brahman through tapas. Tapas is Brahman." He again performed tapas.
Why vijñāna is still not the final answer: Vijñāna (the wise, discriminating intelligence — the buddhi) is subtler than manas (the reactive mind). It is the faculty that knows what is real and what is not, what is permanent and what is transient. All beings do emerge from and return to universal consciousness. Yet even vijñāna is still a cognitive function — it is awareness directed toward an object, awareness that discriminates. But pure Brahman is not awareness-directed-at-something; it is awareness as such, prior to all objects, prior to all subject-object division. What is the substratum of vijñāna itself? What is there when all knowing has ceased and only pure being-existence remains? The answer is ānanda — pure bliss — which is not an emotion but the natural texture of unconditioned existence.
6
Anuvaka 6 · Fifth and Final Round of Tapas
Ānanda is Brahman — The Supreme and Final Realization
आनन्दो ब्रह्मेति व्यजानात् — सैषा भार्गवी वारुणी विद्या
स तपस्तप्त्वा ।
आनन्दो॑ ब्र॒ह्मेति॑ व्यजानात् ।
आनन्दा॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
आनन्दे॑न जा॒तानि॑ जीव॒न्ति ।
आनन्दं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ॥
आनन्दो॑ ब्र॒ह्मेति॑ व्यजानात् ।
आनन्दा॒द्ध्येव॑ खल्वि॒मानि॑ भू॒तानि॑ जाय॒न्ते ।
आनन्दे॑न जा॒तानि॑ जीव॒न्ति ।
आनन्दं॑ प्रयन्त्यभिसंवि॒शन्ति॑ ॥
ಸ ತಪಸ್ತಪ್ತ್ವಾ ।
ಆನಂದೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಆನಂದಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಆನಂದೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಆನಂದಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ॥
ಆನಂದೋ॑ ಬ್ರ॒ಹ್ಮೇತಿ॑ ವ್ಯಜಾನಾತ್ ।
ಆನಂದಾ॒ದ್ಧ್ಯೇವ॑ ಖಲ್ವಿ॒ಮಾನಿ॑ ಭೂ॒ತಾನಿ॑ ಜಾಯ॒ನ್ತೇ ।
ಆನಂದೇ॑ನ ಜಾ॒ತಾನಿ॑ ಜೀವ॒ನ್ತಿ ।
ಆನಂದಂ॑ ಪ್ರಯಂತ್ಯಭಿಸಂವಿ॒ಶನ್ತಿ॑ ॥
He performed tapas. He knew: "Ānanda (bliss) is Brahman." From ānanda indeed are all these beings born. Having been born, they live by ānanda. Into ānanda they pass and merge at death.
सैषा भार्गवी॑ वारुणी॒ विद्या॑ ।
परमे॑ व्यो॒मन्प्रति॑ष्ठिता ।
स य॑ एवं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
परमे॑ व्यो॒मन्प्रति॑ष्ठिता ।
स य॑ एवं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
ಸೈಷಾ ಭಾರ್ಗವೀ॑ ವಾರುಣೀ॒ ವಿದ್ಯಾ॑ ।
ಪರಮೇ॑ ವ್ಯೋ॒ಮನ್ಪ್ರತಿ॑ಷ್ಠಿತಾ ।
ಸ ಯ॑ ಏವಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
ಪರಮೇ॑ ವ್ಯೋ॒ಮನ್ಪ್ರತಿ॑ಷ್ಠಿತಾ ।
ಸ ಯ॑ ಏವಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
This is the Bhārgavī Vāruṇī Vidyā — the Knowledge transmitted from Varuṇa to Bhṛgu. It is established in the highest ākāśa (the supreme space of pure consciousness). One who knows this becomes established. He becomes one who possesses food (annavān) and one who partakes of food (annādaḥ — identified with the whole cycle of nourishment). He becomes great in progeny, in cattle, in Brahman-splendour (brahmavarcase). He becomes great in glory (kīrti).
Bhārgavī Vāruṇī Vidyā — the knowledge of Bhṛgu and Varuṇa: The Upanishad names this entire teaching by its lineage, honouring both the transmitter (Varuṇa, the cosmic god of cosmic order) and the receiver (Bhṛgu, who became the realized sage). This naming is itself a teaching: the knowledge is not abstract doctrine but belongs to persons — it was transmitted in a specific relationship of trust between father and son, guru and śiṣya, and it carries the weight of that intimacy. Parame vyoman pratiṣṭhitā — "established in the highest ākāśa" — indicates that this knowledge does not merely describe transcendence but is itself lodged in the transcendent. To know it is to abide in it. Annavān annādaḥ — possessor of food and eater of food — this is the same paradoxical identity we encountered at the close of the Ānandavallī: the realized sage identifies with the entire cycle of existence, neither grasping nor rejecting, but abiding as the encompassing reality that includes both food and the eater of food.
Anna Vidyā — The Post-Realization Ethics of Sustenance
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Anuvaka 7 · Anna Vidyā — Part I
Do Not Despise Food — Prāṇa and Body as Mutual Foundation
अन्नं न निन्द्यात् — तद्व्रतम्
अन्नं॒ न निन्द्या॑त् — तद्व्रतम् ।
प्राणो॒ वा अ॑न्नम् । शरीरम॑न्नादम् ।
प्राणे॑ शरीरं॒ प्रति॑ष्ठितम् ।
शरी॑रे प्राणः॒ प्रति॑ष्ठितः ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ।
स य॑ एतदन्नमन्ने॒ प्रति॑ष्ठितं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
प्राणो॒ वा अ॑न्नम् । शरीरम॑न्नादम् ।
प्राणे॑ शरीरं॒ प्रति॑ष्ठितम् ।
शरी॑रे प्राणः॒ प्रति॑ष्ठितः ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ।
स य॑ एतदन्नमन्ने॒ प्रति॑ष्ठितं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
ಅನ್ನಂ॒ ನ ನಿಂದ್ಯಾ॑ತ್ — ತದ್ವ್ರತಮ್ ।
ಪ್ರಾಣೋ॒ ವಾ ಅ॑ನ್ನಮ್ । ಶರೀರಮ॑ನ್ನಾದಮ್ ।
ಪ್ರಾಣೇ॑ ಶರೀರಂ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಶರೀ॑ರೇ ಪ್ರಾಣಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಃ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಸ ಯ॑ ಏತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
ಪ್ರಾಣೋ॒ ವಾ ಅ॑ನ್ನಮ್ । ಶರೀರಮ॑ನ್ನಾದಮ್ ।
ಪ್ರಾಣೇ॑ ಶರೀರಂ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಶರೀ॑ರೇ ಪ್ರಾಣಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಃ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಸ ಯ॑ ಏತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
"Do not despise food — that is the sacred vow (vrata)." Prāṇa (the life-breath) is food; the body is the eater of food. The body is established in prāṇa; prāṇa is established in the body. Thus this food (prāṇa) is established in food (the body) — the two mutually sustain each other. One who knows this — knows food established in food — becomes established. He becomes one who has food, one who partakes of food. He becomes great in progeny, in livestock, in Brahman-splendour, in glory.
Why the realized sage teaches an ethic of food: After the sublime metaphysical realization that Brahman is ānanda, the Upanishad immediately grounds the realized sage in the most basic material reality — food. This is deliberate. The teaching is: Brahman-realization does not make one indifferent to the body and its sustenance. The realized sage, precisely because she/he knows that anna (food/matter) is a mode of Brahman, treats food with profound reverence. To despise food — to treat the material as spiritually inferior — is a subtle dualism that contradicts the very realization. Prāṇa and the body establish each other; the life-force and the material form are co-dependent expressions of the one Brahman. To honor food is to honor Brahman in its most intimate, immediate form.
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Anuvaka 8 · Anna Vidyā — Part II
Do Not Reject Food — Atithi Dharma and Sacred Hospitality
अन्नं न परिचक्षीत — न कञ्चन वसतौ प्रत्याचक्षीत
अन्नं॒ न परिचक्षीत — तद्व्रतम् ।
आपो॒ वा अ॑न्नम् । ज्योतिर॑न्नादम् ।
आपसु॒ ज्योतिः॒ प्रति॑ष्ठितम् ।
ज्योति॑ष्यापः॒ प्रति॑ष्ठिताः ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ॥
यो वा ए॑तमे॒वं वे॑द — तद्बहु कुर्यात् ।
न कञ्च॒न वस॑तौ॒ प्रत्या॑चक्षीत — तद्व्रतम् ।
तस्माद्यया॑ क॒या च वि॒धया॑ बह्वन्नं॒ प्राप्नु॑यात् ।
अरा॑ध्यस्म इत्या॒हुः ।
आपो॒ वा अ॑न्नम् । ज्योतिर॑न्नादम् ।
आपसु॒ ज्योतिः॒ प्रति॑ष्ठितम् ।
ज्योति॑ष्यापः॒ प्रति॑ष्ठिताः ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ॥
यो वा ए॑तमे॒वं वे॑द — तद्बहु कुर्यात् ।
न कञ्च॒न वस॑तौ॒ प्रत्या॑चक्षीत — तद्व्रतम् ।
तस्माद्यया॑ क॒या च वि॒धया॑ बह्वन्नं॒ प्राप्नु॑यात् ।
अरा॑ध्यस्म इत्या॒हुः ।
ಅನ್ನಂ॒ ನ ಪರಿಚಕ್ಷೀತ — ತದ್ವ್ರತಮ್ ।
ಆಪೋ॒ ವಾ ಅ॑ನ್ನಮ್ । ಜ್ಯೋತಿರ॑ನ್ನಾದಮ್ ।
ಆಪಸು॒ ಜ್ಯೋತಿಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಜ್ಯೋತಿ॑ಷ್ಯಾಪಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಾಃ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ॥
ಯೋ ವಾ ಏ॑ತಮೇ॒ವಂ ವೇ॑ದ — ತದ್ಬಹು ಕುರ್ಯಾತ್ ।
ನ ಕಞ್ಚ॒ನ ವಸ॑ತೌ॒ ಪ್ರತ್ಯಾ॑ಚಕ್ಷೀತ — ತದ್ವ್ರತಮ್ ।
ತಸ್ಮಾದ್ಯಯಾ॑ ಕ॒ಯಾ ಚ ವಿ॒ಧಯಾ॑ ಬಹ್ವನ್ನಂ॒ ಪ್ರಾಪ್ನು॑ಯಾತ್ ।
ಅರಾ॑ಧ್ಯಸ್ಮ ಇತ್ಯಾ॒ಹುಃ ।
ಆಪೋ॒ ವಾ ಅ॑ನ್ನಮ್ । ಜ್ಯೋತಿರ॑ನ್ನಾದಮ್ ।
ಆಪಸು॒ ಜ್ಯೋತಿಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಜ್ಯೋತಿ॑ಷ್ಯಾಪಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಾಃ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ॥
ಯೋ ವಾ ಏ॑ತಮೇ॒ವಂ ವೇ॑ದ — ತದ್ಬಹು ಕುರ್ಯಾತ್ ।
ನ ಕಞ್ಚ॒ನ ವಸ॑ತೌ॒ ಪ್ರತ್ಯಾ॑ಚಕ್ಷೀತ — ತದ್ವ್ರತಮ್ ।
ತಸ್ಮಾದ್ಯಯಾ॑ ಕ॒ಯಾ ಚ ವಿ॒ಧಯಾ॑ ಬಹ್ವನ್ನಂ॒ ಪ್ರಾಪ್ನು॑ಯಾತ್ ।
ಅರಾ॑ಧ್ಯಸ್ಮ ಇತ್ಯಾ॒ಹುಃ ।
"Do not reject food — that is the sacred vow." Water is food; fire (light) is the eater of food. Fire is established in water; water is established in fire. Thus food is established in food — again mutually sustaining. One who knows this — let him make food abundant. He should not refuse shelter to anyone who comes — that is the sacred vow (vrata). Therefore by whatever means one may obtain abundant food, let him do so. People say of such a one: "He has pleased us (arādhya — worshipped us)."
Atithi dharma — hospitality as spiritual practice: The Vedic concept of atithi (the unexpected guest — a + tithi, one who arrives without a fixed date) and the corresponding duty of atithi-yajña (the sacrifice of hospitality) is here grounded in Brahman-knowledge, not merely social custom. To refuse food or shelter to any visitor is to despise Brahman appearing in that form. The formula na kañcana vasatau pratyācakṣīta — "one should not turn away anyone from one's dwelling" — is a radical ethic of unconditional welcome. The realized sage, knowing that all beings are expressions of the one Brahman, cannot draw the line of "deserving" and "undeserving" — every arrival is a visitation of the divine in human form.
9
Anuvaka 9 · Anna Vidyā — Part III
The Omnipresence of Anna — The Realized Sage as Storehouse
स्वयं प्रतिष्ठिताः — अन्नं बहु कुर्वीत
श्रेयांसमागतमा॑ह ।
द्वाभ्यामिति वा॑ — द्विगुणम॑न्नं॒ देहीति॑ ।
तस्माद्वा एत॒त्प्राप्य बहु अन्नं कुर्वीत ।
अन्नं॒ बहु कुर्वीत॑ — तद्व्रतम् ।
पृथि॒वी वा अ॑न्नम् । आका॑शोऽन्नादः ।
पृथि॒व्यामाका॑शः॒ प्रति॑ष्ठितः ।
आका॑शे पृथि॒वी प्रति॑ष्ठिता ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ।
स य॑ एतदन्नमन्ने॒ प्रति॑ष्ठितं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
द्वाभ्यामिति वा॑ — द्विगुणम॑न्नं॒ देहीति॑ ।
तस्माद्वा एत॒त्प्राप्य बहु अन्नं कुर्वीत ।
अन्नं॒ बहु कुर्वीत॑ — तद्व्रतम् ।
पृथि॒वी वा अ॑न्नम् । आका॑शोऽन्नादः ।
पृथि॒व्यामाका॑शः॒ प्रति॑ष्ठितः ।
आका॑शे पृथि॒वी प्रति॑ष्ठिता ।
तदेतदन्नमन्ने॒ प्रति॑ष्ठितम् ।
स य॑ एतदन्नमन्ने॒ प्रति॑ष्ठितं वेद प्रतितिष्ठति ।
अन्नवा॑नन्नादो॒ भव॑ति ।
महान् भव॑ति प्रजया॑ पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या॑ ॥
ಶ್ರೇಯಾಂಸಮಾಗತಮಾ॑ಹ ।
ದ್ವಾಭ್ಯಾಮಿತಿ ವಾ॑ — ದ್ವಿಗುಣಮ॑ನ್ನಂ॒ ದೇಹೀತಿ॑ ।
ತಸ್ಮಾದ್ವಾ ಏತ॒ತ್ಪ್ರಾಪ್ಯ ಬಹು ಅನ್ನಂ ಕುರ್ವೀತ ।
ಅನ್ನಂ॒ ಬಹು ಕುರ್ವೀತ॑ — ತದ್ವ್ರತಮ್ ।
ಪೃಥಿ॒ವೀ ವಾ ಅ॑ನ್ನಮ್ । ಆಕಾ॑ಶೋऽನ್ನಾದಃ ।
ಪೃಥಿ॒ವ್ಯಾಮಾಕಾ॑ಶಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಃ ।
ಆಕಾ॑ಶೇ ಪೃಥಿ॒ವೀ ಪ್ರತಿ॑ಷ್ಠಿತಾ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಸ ಯ॑ ಏತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
ದ್ವಾಭ್ಯಾಮಿತಿ ವಾ॑ — ದ್ವಿಗುಣಮ॑ನ್ನಂ॒ ದೇಹೀತಿ॑ ।
ತಸ್ಮಾದ್ವಾ ಏತ॒ತ್ಪ್ರಾಪ್ಯ ಬಹು ಅನ್ನಂ ಕುರ್ವೀತ ।
ಅನ್ನಂ॒ ಬಹು ಕುರ್ವೀತ॑ — ತದ್ವ್ರತಮ್ ।
ಪೃಥಿ॒ವೀ ವಾ ಅ॑ನ್ನಮ್ । ಆಕಾ॑ಶೋऽನ್ನಾದಃ ।
ಪೃಥಿ॒ವ್ಯಾಮಾಕಾ॑ಶಃ॒ ಪ್ರತಿ॑ಷ್ಠಿತಃ ।
ಆಕಾ॑ಶೇ ಪೃಥಿ॒ವೀ ಪ್ರತಿ॑ಷ್ಠಿತಾ ।
ತದೇತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಮ್ ।
ಸ ಯ॑ ಏತದನ್ನಮನ್ನೇ॒ ಪ್ರತಿ॑ಷ್ಠಿತಂ ವೇದ ಪ್ರತಿತಿಷ್ಠತಿ ।
ಅನ್ನವಾ॑ನನ್ನಾದೋ॒ ಭವ॑ತಿ ।
ಮಹಾನ್ ಭವ॑ತಿ ಪ್ರಜಯಾ॑ ಪಶುಭಿರ್ಬ್ರಹ್ಮವರ್ಚಸೇನ ।
ಮಹಾನ್ ಕೀರ್ತ್ಯಾ॑ ॥
"He calls the superior guest who has arrived: offer double the food." Therefore, having received this knowledge, one should make food multiply. "Make food abundant — that is the sacred vow." The earth is food; ākāśa (space) is the eater of food. Earth is established in space; space is established in earth. Thus this food is established in food — mutually sustaining. One who knows this — food established in food — becomes established. He becomes possessed of food and becomes the partaker of food. He becomes great in progeny, cattle, in Brahman-splendour, in glory.
The mutual establishment of all pairs (earth/space, water/fire, prāṇa/body): Through Anuvakas 7, 8, and 9, the Upanishad presents three structural pairs — prāṇa/body, water/fire, earth/space — each demonstrating the same pattern: food (matter/sustenance) and the eater of food (energy/awareness) establish each other. This is not a physical description but a philosophical teaching on non-duality: the apparent opposition of matter and spirit, gross and subtle, known and knower is always a relationship of mutual founding, not of hierarchy or conflict. The call to "make food abundant" flows directly from this realization: the sage who knows this cannot hoard, cannot withhold, cannot be indifferent to scarcity in others, because to do so would be to create an artificial boundary between forms of the one Brahman.
10
Anuvaka 10 · The Closing Peace Invocation
Śānti Pāṭha — The Closing Peace Invocation of the Taittiriya Upanishad
शं नो मित्रः · ॐ शान्तिः शान्तिः शान्तिः
शं॒ नो मि॒त्रः शं॑ वरु॒णः ।
शं॒ नो भ॑वत्वर्य॒मा ।
शं॒ न इ॑न्द्रो बृह॒स्पतिः॑ ।
शं॒ नो विष्णु॒रुरु॑क्रमः ।
नमो॑ ब्रह्म॒णे ।
नम॑स्ते वायो ।
त्वमे॑व प्र॒त्यक्षं॑ ब्रह्मासि ।
त्वामे॑व प्र॒त्यक्षं॑ ब्रह्मावा॒दिषम् ।
ऋत॑मवा॒दिषम् ।
स॒त्यम॑वा॒दिषम् ।
तन्मामावीत् ।
तद्वक्तारमावीत् ।
आवीन्मामावीद्वक्तारम् ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
शं॒ नो भ॑वत्वर्य॒मा ।
शं॒ न इ॑न्द्रो बृह॒स्पतिः॑ ।
शं॒ नो विष्णु॒रुरु॑क्रमः ।
नमो॑ ब्रह्म॒णे ।
नम॑स्ते वायो ।
त्वमे॑व प्र॒त्यक्षं॑ ब्रह्मासि ।
त्वामे॑व प्र॒त्यक्षं॑ ब्रह्मावा॒दिषम् ।
ऋत॑मवा॒दिषम् ।
स॒त्यम॑वा॒दिषम् ।
तन्मामावीत् ।
तद्वक्तारमावीत् ।
आवीन्मामावीद्वक्तारम् ।
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ಶಂ॒ ನೋ ಮಿ॒ತ್ರಃ ಶಂ॑ ವರು॒ಣಃ ।
ಶಂ॒ ನೋ ಭ॑ವತ್ವರ್ಯ॒ಮಾ ।
ಶಂ॒ ನ ಇ॑ಂದ್ರೋ ಬೃಹ॒ಸ್ಪತಿಃ॑ ।
ಶಂ॒ ನೋ ವಿಷ್ಣು॒ರುರು॑ಕ್ರಮಃ ।
ನಮೋ॑ ಬ್ರಹ್ಮ॒ಣೇ ।
ನಮ॑ಸ್ತೇ ವಾಯೋ ।
ತ್ವಮೇ॑ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॑ ಬ್ರಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॑ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॑ ಬ್ರಹ್ಮಾವಾ॒ದಿಷಮ್ ।
ಋತ॑ಮಾವಾ॒ದಿಷಮ್ ।
ಸ॒ತ್ಯಮ॑ವಾ॒ದಿಷಮ್ ।
ತನ್ಮಾಮಾವೀತ್ ।
ತದ್ವಕ್ತಾರಮಾವೀತ್ ।
ಆವೀನ್ಮಾಮಾವೀದ್ವಕ್ತಾರಮ್ ।
ಓಂ ಶಾಂತಿಃ॒ ಶಾಂತಿಃ॒ ಶಾಂತಿಃ॑ ॥
ಶಂ॒ ನೋ ಭ॑ವತ್ವರ್ಯ॒ಮಾ ।
ಶಂ॒ ನ ಇ॑ಂದ್ರೋ ಬೃಹ॒ಸ್ಪತಿಃ॑ ।
ಶಂ॒ ನೋ ವಿಷ್ಣು॒ರುರು॑ಕ್ರಮಃ ।
ನಮೋ॑ ಬ್ರಹ್ಮ॒ಣೇ ।
ನಮ॑ಸ್ತೇ ವಾಯೋ ।
ತ್ವಮೇ॑ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॑ ಬ್ರಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॑ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॑ ಬ್ರಹ್ಮಾವಾ॒ದಿಷಮ್ ।
ಋತ॑ಮಾವಾ॒ದಿಷಮ್ ।
ಸ॒ತ್ಯಮ॑ವಾ॒ದಿಷಮ್ ।
ತನ್ಮಾಮಾವೀತ್ ।
ತದ್ವಕ್ತಾರಮಾವೀತ್ ।
ಆವೀನ್ಮಾಮಾವೀದ್ವಕ್ತಾರಮ್ ।
ಓಂ ಶಾಂತಿಃ॒ ಶಾಂತಿಃ॒ ಶಾಂತಿಃ॑ ॥
May Mitra (the sun, friend of all) be auspicious to us. May Varuṇa (the cosmic sovereign of order) be auspicious. May Aryaman (the noble one) be auspicious to us. May Indra and Bṛhaspati (the great gods of power and wisdom) be auspicious to us. May Viṣṇu of the wide strides (Urukrama) be auspicious. Salutation to Brahman. Salutation to you, O Vāyu (the wind, the life-breath) — you indeed are directly manifest Brahman (pratyakṣaṃ brahma). I have proclaimed you as the directly manifest Brahman. I have proclaimed ṛta (cosmic order — truth in action). I have proclaimed satya (truth — truth in being). That has protected me. That has protected the teacher (who transmitted this knowledge). It protected me; it protected the one who spoke it. Oṃ — Peace, Peace, Peace.
The triple Śānti and the completion of the Taittiriya: The triple śānti at the close of a Vedic text is a prayer that the three sources of possible obstruction — the ādhidaivika (arising from the cosmic forces, addressed by invoking Mitra, Varuṇa, Indra and the others), the ādhibhautika (arising from the physical environment), and the ādhyātmika (arising from within oneself) — all be pacified. With this triple peace, the entire Taittiriya Upanishad — spanning three chapters, twelve + nine + ten Anuvakas — comes to rest. The closing invocation thanks Vāyu as pratyakṣaṃ brahma — directly perceptible Brahman — acknowledging that the absolute, though beyond all gross perception, does make itself present in the living breath, the most intimate fact of embodied existence. The teaching has come full circle: from Bhṛgu's first tapas to the last breath of the student, Brahman was always already present.