Om. May Mitra be propitious to us, and Varuṇa propitious be; may Aryaman be propitious to us; propitious be Indra and Bṛhaspati to us; may Viṣṇu of vast stride be propitious to us. Reverence to Brahman. Reverence to you, oh Vāyu. You are indeed the perceptible Brahman. I shall declare you as the perceptible Brahman. I shall declare what is right. I shall declare what is true. May That protect me; may That protect the teacher. May That protect me; may That protect the teacher. Om. Peace. Peace. Peace.

This invocatory verse inaugurates the Śikṣāvallī, establishing the appropriate context for the study of Brahman. The triple repetition of śānti (peace) points to the three levels of disturbance that may obstruct the path toward wisdom: the ādhytmika (of the body), the ādhidaivika (of the elements), and the ādhibhautika (of external beings).

The invoked devas represent different cosmic and individual functions: Mitra connected with day and prāṇa (ascending air), Varuṇa with night and apāna (descending air), Aryaman with sight and the sun. In praying for their propitiation, the student recognizes that these powers operating in the body must be harmonized before contemplation can prosper.

Vāyu is hailed as the pratyakṣa brahman, the perceptible Brahman — not because it is the supreme Brahman itself, but because it is the most immediate vehicle of contact. As the vital air in the heart, it is perceptible through touch and serves as the gateway toward the Antaryāmin, the Inner Regulator that impels all devas.

The resolution to declare ṛta (what is right) and satya (what is true) establishes the fundamental ethical commitment: the knowledge of Brahman cannot be separated from rectitude in word and action.