All actions, in their multitude and diversity, arise from the Self. The Self is their very source, the wellspring from which every deed flows. In all actions, the Self is present, sustaining and bearing them, their true Brahman. Though actions are many, this triad—source, chant, and support—are united in the single reality of the Self. Yet this immortal Self is veiled by truth. Breath is the immortal essence, while name and form are the coverings of truth; through these, breath is concealed from direct sight. In the presence of Ajatashatru, the renowned king of Kashi, there stood Dripta Balaki, a learned man of the Gargya lineage, son of Anu. With confidence, Gargya declared, “I will reveal Brahman to you.” Ajatashatru, eager for such knowledge, replied, “For this teaching, we will give a thousand. Janaka, Janaka! See how people flock to him for wisdom.” Gargya began: “That person who dwells in the sun—I worship him as Brahman.” But Ajatashatru gently stopped him, saying, “Speak not to me of this. He is the ruler, the head of all beings, and I worship him. Whoever worships thus becomes ruler and head among beings.” Undeterred, Gargya continued, “That person who is in the moon, I worship as Brahman.” Ajatashatru replied, “Do not tell me of this. Soma, the king, is great, clothed in white, and I worship him. Whoever worships thus is reborn each day, and his sustenance never fails.” Gargya said further, “That person in lightning, I worship as Brahman.” Ajatashatru answered, “Speak not of this. He is radiant, and I worship him. Whoever worships thus becomes radiant, and his descendants shine as well.” Next, Gargya said, “That person who is in space, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is full and unmoving, and I worship him. Whoever worships thus is blessed with abundance—offspring and cattle flourish, and his line endures.” Gargya pressed on, “That person who is in wind, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is Indra, unconquered and leader of armies; I worship him. Whoever worships thus becomes victorious and surpasses others.” Gargya continued, “That person who is in fire, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is powerful; I worship him. Whoever worships thus becomes powerful, and his offspring are powerful.” Gargya said, “That person in water, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is beautiful; I worship him. Whoever worships thus attracts beauty, nothing unseemly approaches him, and beauty is born from him.” Gargya said, “That person in the mirror, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is shining; I worship him. Whoever worships thus becomes shining, and his offspring shine; wherever he goes, he outshines all.” Gargya continued, “That person in the directions, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is the second, ever-present; I worship him. Whoever worships thus is never alone, and his group remains unbroken.” Gargya said, “That person from whom the sound arises behind, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is a demon; I worship him. Whoever worships thus attains long life—breath does not leave him before its time.” Gargya said, “That person made of shadow, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is death; I worship him. Whoever worships thus attains long life—death does not come before its time.” Finally, Gargya said, “That person who is in the self, I worship as Brahman.” Ajatashatru replied, “Do not speak to me of this. He is the Self; I worship him. Whoever worships thus becomes self-possessed, and so do his offspring.” At this, Gargya fell silent. Ajatashatru then said, “This is as far as it goes. By this alone, Brahman is not truly known.” Humbled, Gargya said, “I approach you as a student.” Ajatashatru remarked, “This is contrary to tradition—a Brahmin approaching a Kshatriya for knowledge of Brahman! Yet, I will teach you.” Taking Gargya’s hand, he led him to a man who was sleeping. He called to the sleeper, using the names “Great, white-robed, Soma king,” and the man awoke. Ajatashatru struck him gently to rouse him further, and he rose. Ajatashatru then asked, “When this person, made of knowledge, was asleep, where was he? From where did he return?” Gargya could not answer. So Ajatashatru explained, “When this person, made of knowledge, is asleep, he gathers the awareness of the senses into himself by his own knowledge. He rests in the space within the heart. When he takes hold of them, he is said to be dreaming. The breath, speech, eye, ear, and mind are all held within. “In dreams, he moves about in his own worlds. There, he becomes as he wishes—a great king, a learned priest—moving freely, ascending and descending as he pleases. Just as a great king, having gathered people of his kingdom, moves as he wishes in his domain, so does this one, having gathered the senses, move as he wishes in his body. “But when he is in deep sleep, knowing nothing at all, then seventy-two thousand channels from the heart are said to be filled and established. Through these, he withdraws and rests within the body. Just as a child, a learned priest, or a person who has fulfilled their desires lies at ease, so does this one rest. “Just as a spider sends forth its threads, or as sparks fly from a fire, so too from this Self arise all breaths, all worlds, all gods, all beings. This is the teaching: the breaths are the truth, and this is their truth. “Whoever knows the child, the support, the counter-support, the pillar, and the cord overcomes his enemies for seven generations. This child is the middle breath; for him, the body is the support, the counter-support; breath is the pillar, and food is the cord. Seven openings attend upon him. “In the red veins of the eyes, Rudra is present; in the watery ones, Parjanya; in the yellow, the Sun; in the white, Fire; in the black, Indra. The lower eyelid is linked to the earth, the upper to the sky. Whoever knows this, his food does not fail. “There is a verse: The bowl with the opening below and the base above—in it are placed all forms of glory. The seers are its seven shores; speech is the eighth, united with sacred knowledge. “The bowl with the opening below and the base above is the body itself, for it is shaped thus. In it are placed all forms of glory—breath is the glory present in all forms. The seers are its seven shores—these are the breaths. Speech is the eighth, joined with sacred knowledge. “These two are Gautama and Bharadvāja; this is Gautama, this is Bharadvāja. These two are Viśvāmitra and Jamadagni; this is Viśvāmitra, this is Jamadagni. These two are Vasiṣṭha and Kaśyapa; this is Vasiṣṭha, this is Kaśyapa. Speech is Atri; through speech, food is eaten. This is the meaning of Atri. Whoever knows this becomes the eater of all, and all is his food. “There are two forms of Brahman: the formed and the formless, the mortal and the immortal, the fixed and the moving, the manifest and the unmanifest. The formed is all that is other than air and space—this is mortal, fixed, and manifest. Its essence is what shines forth. “The formless is air and space—this is immortal and its very essence. Of this formless, immortal essence, its sap is the person in the solar orb—this is its sap. Thus is the teaching concerning the divinity. “Now, concerning the self: this too is formless—whatever is beyond breath, and the space within the self. This is mortal, established, existent. Its sap is the eye, for the existent is its sap. The formless—breath and the space within the self—is immortal; this is its essence. Of this, the sap is the person in the right eye—this is its sap.” Thus, the king imparted the profound teaching, revealing the layers of reality, the unity of the Self, and the mysteries of waking, dreaming, and deep sleep, guiding the earnest seeker to the heart of Brahman.