अन्नं ब्रह्म इति एके आहुः तत् न तथा पूयति वा अन्नम् ऋते प्राणात् प्राणः ब्रह्म इति एके आहुः तत् न तथा शुष्यति वै प्रणः ऋते अन्नात् एते ह तु एव देवते एकधाभूयम् भूत्वा परमतां गच्छतः तद् ह स्माह प्रातृदः पितरम् किम् स्विद् एव एवम् विदुषे साधु कुर्याम् किम् एव अस्मै असाधु कुर्याम् इति सः ह स्माह पाणिना मा प्रातृद कस् तु एनयोः एकधाभूयम् भूत्वा परमतां गच्छति इति तस्मा उ ह एतद् उवाच वि इति अन्नं वै वि अन्ने हि इमानि सर्वाणि भूतानि विष्टानि रम् इति प्राणः वै रम् प्राणे हि इमानि सर्वाणि भूतानि रमन्ते सर्वाणि ह वा अस्मिन् भूतानि विशन्ति सर्वाणि भूतानि रमन्ते यः एवम् वेद
annaṃ brahma iti eke āhuḥ tat na tathā pūyati vā annam ṛte prāṇāt prāṇaḥ brahma iti eke āhuḥ tat na tathā śuṣyati vai praṇaḥ ṛte annāt ete ha tu eva devate ekadhābhūyam bhūtvā paramatāṃ gacchataḥ tad ha smāha prātṛdaḥ pitaram kim svid eva evam viduṣe sādhu kuryām kim eva asmai asādhu kuryām iti saḥ ha smāha pāṇinā mā prātṛda kas tu enayoḥ ekadhābhūyam bhūtvā paramatāṃ gacchati iti tasmā u ha etad uvāca vi iti annaṃ vai vi anne hi imāni sarvāṇi bhūtāni viṣṭāni ram iti prāṇaḥ vai ram prāṇe hi imāni sarvāṇi bhūtāni ramante sarvāṇi ha vā asmin bhūtāni viśanti sarvāṇi bhūtāni ramante yaḥ evam veda
Some say: "Food is Brahman." Not so: food rots without breath. Others say: "Breath is Brahman." Not so: breath withers without food. But these two deities, having become one, attain the highest. Thus Prātṛda said to his father: "What good could I do to one who knows this — and what harm?" His father answered, [waving him off] with his hand: "Do not say so, Prātṛda: who attains the highest by becoming [only] one of the two?" And he said to him: "vi is food: in food all these beings are lodged (viṣṭāni); ram is breath: in breath all these beings rejoice (ramante). In one who knows this all beings are lodged, in him all beings rejoice."
cfbcc51474b6 · प्रकाशित 27 जुल॰ 2026, 1:21:57 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The vidyā of a two-in-one: the dispute "is food or is breath Brahman?" is settled by a marriage of the theses: apart, both perish (food rots without breath, breath withers without food) — "having become one, they attain the highest" (ekadhā bhūtvā paramatāṁ gacchataḥ). Substance and life are not rivals for a throne but a twofold throne.
And the word that clamps them together is viram: vi is food (in it beings are "lodged", viṣṭāni), ram is breath (in it they "rejoice", ramante). A name-formula has been found: life is lodging-and-rejoicing, matter-and-merriment. The knower himself becomes viram: "in him all beings are lodged, in him all beings rejoice" — a man who is a house and a man who is a feast at once: not to choose between bread and spirit but to be the place where they are one.