SECTION 9

annam bahu kurvita . tad.hvratam.h . prithivi va annam.h .
akasho.annadah . prithivyamakashah pratishthitah .
akashe prithivi pratishthita .
tadetadannamanne pratishthitam.h .
sa ya etadannamanne pratishthitam veda pratitishthati .
annavanannado bhavati .
mahanbhavati prajaya
pashubhirbrahmavarchasena . mahankirtya .. 1..

Let him (the knower of Brahman) make food plentiful; that is the vow. The earth is, verily, food; the akasa is the eater. The akasa rests on the earth and the earth rests on the akasa. Thus food rests on food. He who knows this resting of food on food is established; he becomes a possessor of food and an eater of food. He becomes great in offspring and cattle and in spiritual radiance and great in fame.

The ninth Anuvaka says that one should accumulate plenty of food but again for Bhrigu it has a profound meaning. He realizes that his teacher advises him not to forget the world around him being maddened by the taste of power instead he feels that the guru encourages him to fill himself with plenty of energy so that he is able to propagate the knowledge of the Brahman. Bhrigu understands that plenty of food is also needed to feed the many who will come to him for the knowledge of the Brahman. 

iti navamo.anuvakah ..

End of Section 9 - Chapter 3

SECTION 10 –MEDITATION IN DIFFERENT FORMS ON BRAHMAN

na ka~nchana vasatau pratyachaxita . tad.hvratam.h .
tasmadyaya kaya cha vidhaya bahvannam prapnuyat.h .
aradhyasma annamityachaxate .
etadvai mukhato.ana{\m+} raddham.h .
mukhato.asma anna{\m+} radhyate .
etadvai madhyato.ana{\m+} raddham.h .
madhyato.asma anna{\m+} radhyate .
edadva antato.anna{\m+} raddham.h .
antato.asma anna{\m+} radhyate .. 1..

ya evam veda . xema iti vachi . yogaxema iti pranapanayoh .
karmeti hastayoh . gatiriti padayoh . vimuktiriti payau .
iti manushih samaj~nah . atha daivih . triptiriti vrishtau .
balamiti vidyuti .. 2..

yasha iti pashushu . jyotiriti naxatreshu .
prajatiramritamananda ityupasthe . sarvamityakashe .
tatpratishthetyupasita . pratishthavan.h bhavati .
tanmaha ityupasita . mahanbhavati . tanmana ityupasita .
manavanbhavati .. 3..

tannama ityupasita . namyante.asmai kamah .
tad.hbrahmetyupasita . brahmavanbhavati .
tad.hbrahmanah parimara ityupasita .
paryenam mriyante dvishantah sapatnah .
pari ye.apriya bhratrivyah .
sa yashchayam purushe . yashchasavaditye . sa ekah .. 4..

sa ya eva.nvit.h . asmallokatpretya .
etamannamayamatmanamupasa~nkramya .
etam pranamayamatmanamupasa~nkramya .
etam manomayamatmanamupasa~nkramya .
etam vij~nanamayamatmanamupasa~nkramya .
etamanandamayamatmanamupasa~nkramya .
ima.nllokankamanni kamarupyanusa~ncharan.h .
etat.h sama gayannaste . ha 3 vu ha 3 vu ha 3 vu .. 5..

A MYSTICAL CHANT

ahamannamahamannamahamannam.h .
ahamannado3.ahamannado3.ahamannadah .
aha{\m+} shlokakridaha{\m+} shlokakridaha{\m+} shlokakrit.h .
ahamasmi prathamaja rita3sya .
purvam devebhyo.amritasya na3bhayi .
yo ma dadati sa ideva ma3.a.avah .
ahamannamannamadantama3dmi .
aham vishvam bhuvanamabhyabhava3m.h .
suvarna jyotih . ya evam veda . ityupanishat.h .. 6..
1 Let him not deny lodgings to anyone: this is the vow. Therefore he should procure much food by any means whatsoever. To guests, he should say: "The food has been prepared for you." If this food is given first, food comes to the giver first. If this food is given in the middle, food comes to the giver in the middle. If this food is given last, food comes to the giver last.

2 He who knows this obtains the fruit mentioned above. One should meditate on Brahman as preservation in speech, as acquisition and preservation in the prana (upward breath) and the apana (downward breath), as action in the hands, as movement (walking) in the feet, as evacuation in the anus. These are the meditations on Brahman through actions. Next follows the meditation on Brahman, through the gods: One should meditate on Brahman as satisfaction in rain, as power in lightning;

3 As fame in cattle, as light in the stars, as procreation, immortality and joy in the organ of generation and as everything in the akasa. Let him contemplate Brahman as the support and he will be supported; let him contemplate Brahman as greatness and he will become great; let him contemplate Brahman as the mind and he will be endowed with mind.

4 Let him contemplate Brahman as adoration and all desires will fall down before him in adoration. Let him contemplate Brahman as the Supreme Lord and he will be endowed with supremacy. Let him contemplate Brahman as the destructive agent and his enemies who hate him and also those who do not hate him will perish. This he who is in this man and that he who is in yonder sun, both are one.

5 He who knows this, as described above, after dying to (i.e. withdrawing from) this world, attains the self which consists of food, attains the self which consists of the vital breath, attains the self which consists of the mind, attains the self which consists of the intellect, attains the self which consists of bliss. Then he goes up and down these worlds, eating the food he desires, assuming the forms he likes. He sits, singing the chant of the non—duality of Brahman: "Ah! Ah! Ah!"

6 "I am food, I am food, I am food! I am the eater of food, I am the eater of food, I am the eater of food! I am the uniter, I am the uniter, I am the uniter! "I am the first—born of the true, prior to the gods and the navel of Immortality. He who gives me away, he alone preserves me. He who eats food—I, as food, eat him. "I, as the Supreme Lord, overpower the whole world. I am radiant as the sun." Whosoever knows this, attains Liberation. Such, indeed, is the Upanishad.

Lastly, the tenth section deals with Bhrigu`s understanding of hospitality. According to him a man of realization should collect around him audiences from all over the world so that he is able to impart the Vedic knowledge and in the process the knowledge of the Brahman. This verse emphasizes that one who possess the Vedic knowledge should impart the message of love and peace to the entire world around him. This particular Anuvaka has also said that one should meditate on the Brahman in every form and one should also glorify the world of food or the world of objects. 
Thus the Bhrigu Valli can be called a discourse between a teacher and the taught in search of the Supreme Being or the Brahman. It also glorifies the world of objects and declares that the world of objects cannot be considered equivalent to nothingness.

 iti dashamo.anuvakah ..

.. iti bhriguvalli samapta ..

End of Section 10 - Chapter 3

END OF BHRIGU VALLI

THE PEACE CHANT

aum saha navavatu . saha nau bhunaktu . saha viryam karavavahai .
tejasvi navadhitamastu ma vidvishavahai .
       .. aum shantih shantih shantih ..

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill-feeling toward each other! 
Om. Peace! Peace! Peace!

END OF TAITTIRIYA UPANISHAD
 
HARIH OM