Shloka 28
Abhaya-Itihāsa: Karma, Indriyas, and the Non-sensory Brahman
Brāhmaṇī–Brāhmaṇa Saṃvāda
अनेनैव प्रकारेण प्रगृहीतं पुरातनै: । पूर्णाहुतिभिरापूर्णास्त्रिभि: पूर्यन्ति तेजसा,“इसी प्रकारसे पुरातन ऋषियोंने श्रुतिके अनुसार प्राण आदिका रूप ग्रहण किया है। ज्ञाता, ज्ञान, ज्ञेय--इन तीन आहुतियोंसे समस्त लोक परिपूर्ण हैं। वे सभी लोक आत्मज्योतिसे परिपूर्ण होते हैं"
anenaiva prakāreṇa pragṛhītaṃ purātanaiḥ | pūrṇāhutibhir āpūrṇās tribhiḥ pūryanti tejasā ||
Dijo el dios Vāyu: «De este mismo modo, los antiguos rishis, conforme a la revelación védica (Śruti), asumieron y explicaron formas como prāṇa, el aliento vital. Por las tres “oblaciones”—el conocedor, el conocimiento y lo conocible—todos los mundos quedan colmados hasta la plenitud; y esos mundos resplandecen, impregnados de la luz del Sí mismo (Ātman).»
वायुदेव उवाच
Educational Q&A
The verse presents a Vedāntic-sacrificial metaphor: reality is understood through a triad—knower, knowledge, and knowable—likened to three oblations that ‘fill’ the worlds. Ultimately, the fullness and illumination of the worlds are grounded in ātman-like radiance (tejas), pointing to inner self-knowledge as the source of true completeness.
Vāyu-deva is instructing the listener by appealing to ancient ṛṣis and śruti-based tradition. He explains how earlier sages conceptualized principles like prāṇa and then elevates the discussion to a universal framework—knower/knowledge/knowable—describing how these principles pervade and complete all worlds with the Self’s light.