प्राणे तृप्यति चक्षुस् तृप्यति चक्षुषि तृप्यति आदित्यः तृप्यति आदित्ये तृप्यति द्यौः तृप्यति दिवि तृप्यन्त्याम् यत् किंच द्यौः च आदित्यः च अधितिष्ठतः तत् तृप्यति तस्य अनु तृप्तिम् तृप्यति प्रजया पशुभिः अन्नाद्येन तेजसा ब्रह्मवर्चसेन इति
prāṇe tṛpyati cakṣus tṛpyati cakṣuṣi tṛpyati ādityaḥ tṛpyati āditye tṛpyati dyauḥ tṛpyati divi tṛpyantyām yat kiṃca dyauḥ ca ādityaḥ ca adhitiṣṭhataḥ tat tṛpyati tasya anu tṛptim tṛpyati prajayā paśubhiḥ annādyena tejasā brahmavarcasena iti
When the prāṇa is satisfied, the eye is satisfied; when the eye is satisfied, the sun is satisfied; when the sun is satisfied, heaven is satisfied; when heaven is satisfied, everything is satisfied that stands under heaven and the sun. And after their satisfaction he himself is satisfied — with offspring, cattle, food, vigour and the lustre of Brahman.
4bd9ee0d3b18 · published Jul 26, 2026, 11:33:32 PM UTC
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One handful — and the chain of satisfaction runs upward like fire through dry grass: prāṇa → eye → sun → heaven → everything beneath them. The chain's logic comes from the vidyā itself: a man's eye and the world's sun are one member of the Vaiśvānara (5.13), so the satisfaction of the inner link passes at once to the outer. In the Body of the All-human One there is no isolated tissue: one who has fed the prāṇa within himself has fed the universe along the whole vertical.
And only at the chain's end does the satisfaction return to the eater himself: "after their satisfaction" (anu tṛptim) he is satisfied with offspring, cattle, food, vigour, brahma-varcas. The order is fixed: first everyone, then oneself; a satiety that comes through the whole and not around it. This is the Vedic form of the truth that bhakti knows as prasāda: feed the Master of the meal and you will be fed with everything his house lives by. "Water the root and the branches are nourished" (cf. SB 4.31.14).