Day and night, countless beings worship the Sun, seeking refuge in his many forms. He is the eternal divinity, revered as both the father and mother of all creation. Faced with the vastness of existence, people wonder: which ancestor or god should be worshipped? The answer is elusive, hidden in mystery. Yet, though this truth is rarely spoken, it must be revealed, for it is the supreme and eternal secret. Because of your devotion, O Brahmin, I will share it with you as it truly is. What is subtle, unknowable, unmanifest, unmoving, and constant—beyond the senses, sense-objects, and all beings—this is the essence. He is called the inner self of all creatures, the knower of the field, transcending the three qualities, and conceived as the Person. He is known as the blessed Hiraṇyagarbha, as intellect, as the great principle in yoga, and as primordial matter. In Sāṃkhya, he is described; in yoga, he is known by countless names and forms. He is threefold, the soul of the universe, remembered as Śarva and the imperishable. By his single essence, this threefold world is sustained. Though bodiless, he dwells within all bodies. Residing within bodies, he remains untouched by actions. He is the inner self of mine, yours, and all others who dwell in bodies. He witnesses all, yet cannot be grasped by anyone, anywhere. Possessing qualities and yet without qualities, he is universal, attainable through knowledge. With hands and feet everywhere, with eyes, heads, and faces everywhere, with ears throughout the world, he stands pervading all. The universe itself is his head, arms, feet, eyes, and nose; he alone moves freely in the field as he pleases. Here, the bodies are the fields, and he, the soul of yoga, knows them as he wishes, thus called the knower of the field. He lies within the unmanifest city, thus called the Person; the universe, manifold and knowable, is said to be him everywhere. Because of his manifold forms, he is remembered as the Universal Form, yet his greatness is one, and he is remembered as the One Person. He alone, eternal, bears the name 'Great Person.' Subject to the order of creation, he brings forth himself by himself. The inner self creates himself a hundredfold, a thousandfold, a hundred thousandfold, and by the millions. Just as water fallen from the sky enters the earth according to its own quality, so does he enter the essence of qualities. As the single wind, though one, becomes fivefold in bodies, so too is his unity and diversity—of this there is no doubt. Just as fire, by differences of place, attains distinct names, so does he attain such designations among Brahmā and the others. As from a single lamp, thousands of lamps are kindled, so from the One, thousands of forms are produced. When he realizes his own self, then he becomes alone; but when dissolution into oneness occurs, multiplicity arises from him. In this world, nothing—whether moving or unmoving—is eternal; he alone is imperishable, immeasurable, and all-pervading. Therefore, O best of the twice-born, from the unmanifest is produced the threefold nature; that which abides as both manifest and unmanifest is called Prakriti. Know this as the womb of Brahman, of the nature of both being and non-being, revered in all rites, both divine and ancestral. There is truly no one higher than that—not father, nor even god, O twice-born; he is to be known as the self, and therefore I worship him. Even those who dwell in heaven, embodied beings, bow to him; by him they attain the path of the gods and the fruit destined by the seers. The gods and those established in their own ashramas, taking refuge in his various forms, worship with devotion the primordial one, and he grants them their goal. He is said to be all-pervading and without qualities; thus, understanding as much as I know, I worship the Sun. Those whose minds are absorbed in him, who have taken refuge in the one principle, for them this is supreme—they enter the One. Thus, O Narada, the secret section has been declared to you; by my devotion, O sage among the gods, you too have remembered the supreme. Whether by gods, sages, or the ancients, he is remembered as the bestower of boons; all worship the supreme self, the Sun. This was formerly told by the Sun to Narada, and now, O best of the twice-born, I too have recounted the story of the Sun. This narrative, worthy to be told, has been related by me, O best of the twice-born; it should never be given to one who is not devoted to the Sun. Whoever recites this always, or hears it, will surely enter the god of a thousand rays—of this there is no doubt. One who is afflicted or suffering from disease is freed by hearing this story of the Sun; the seeker of knowledge attains wisdom and the desired goal as well. He who recites this, O sage, attains his path in a moment; whatever desire he wishes for, he surely obtains. Therefore, you should always remember the blessed Sun, who is the creator, the ordainer, and the lord of the entire world. O best of sages, all the three worlds have their root in the Sun; from him arises this entire universe, with gods, asuras, and humans. This radiance, which is universal, belongs to Rudra, Upendra, Mahendra, the foremost of brahmins, the dwellers of heaven, and those of great splendor.