Taittirīyopaniṣat 01.25
śaṃ no mitraḥ śaṃ varuṇaḥ। śaṃ no bhavatvaryamā। śaṃ na indro bṛhaspatiḥ। śaṃ no viṣṇururukramaḥ।
May Mitra bring us auspiciousness; may Varuṇa bring us auspiciousness. May Aryaman grant us auspiciousness. May Indra and Bṛhaspati bring us auspiciousness. May Lord Viṣṇu, the wide-striding, bring us auspiciousness.
namo brahmaṇe। namaste vāyo। tvameva pratyakṣaṃ brahmāsi। tvāmeva pratyakṣaṃ brahmā'vādiṣam। ṛtam avādiṣam। satyam avādiṣam। tan mām āvīt। tad vaktāram āvīt। avīn mām। avīd vaktāram।
Obeisance to Brahman. Obeisance to you, O Vāyu. You alone are the directly perceivable Brahman. You alone I have declared as the directly perceivable Brahman. I have declared the as-is reality. I have declared the truth. May that protect me. May that protect the speaker. May it protect me. May it protect the speaker.
oṃ śāntiḥ śāntiḥ śāntiḥ॥
oṃ, peace, peace, peace.
Taittirīya Bhāshya 01.25
As Vāyu also has fivefold forms like prāṇa and others, it is appropriate to address Vāyu as the directly perceived Brahman in the beginning and in the end.
saṃhitāyāḥ pañcādhikaraṇābhimānitvaṃ prāṇādirūpasya vāyorapi bhavati। pṛthivyantarikṣamityukta-pāṅktatvaṃ ca। ata upakramopasaṃhārayoḥ tvameva pratyakṣaṃ brahma vadiṣyāmi। tvāmeva pratyakṣaṃ brahmāvādiṣam iti yujyate॥
The identification of the Saṃhitā with five bases is also present for vāyu in the form of prāṇa and others. The fivefold-ness, as stated—'earth, sky', etc.—is also present. Therefore, at the beginning and end, the statements 'You alone I shall declare as the directly perceived Brahman. You alone I have declared as the directly perceived Brahman' are appropriate.
॥ iti taittirīyopaniṣadbhāṣye śikṣāvallī samāptā ॥
Thus, the Śikṣāvallī chapter in the commentary on the Taittirīya Upaniṣad is concluded.
