That which is whole is truly whole; this, too, is whole. From the whole, the whole emerges, and when the whole is taken from the whole, the whole alone remains. Such is the mystery of Brahman, which is as boundless and subtle as space itself. The son of Kauravyāyaṇī declared: “Space is Brahman, space is the ancient; air is space.” This is the essence of the Veda, the knowledge of which the Brāhmaṇas cherish, for by knowing this, all that is to be known becomes known. In the time of Prajāpati, the great progenitor, there were three kinds of offspring—gods, humans, and asuras—who all lived as students under their father’s guidance. Upon completing their studentship, the gods approached Prajāpati and requested instruction. He uttered to them a single syllable: “Da.” He asked, “Did you understand?” They replied, “We understood—control yourselves.” Prajāpati affirmed, “Indeed, you have understood.” Next, the humans came and asked for teaching. He gave them the same syllable: “Da.” “Did you understand?” he asked. “We understood—give,” they replied. “Yes,” said Prajāpati, “you have understood.” Finally, the asuras approached and received the same syllable: “Da.” When asked if they had understood, they answered, “We understood—be compassionate.” Prajāpti acknowledged their understanding as well. Thus, to this day, the divine voice in the thunder repeats, “Da, Da, Da”—Control yourselves, Give, Be compassionate. These three—self-control, giving, and compassion—are to be learned. Prajāpati is the heart; this is Brahman, this is all. The heart, hṛdayam, is of three syllables: “hṛ,” “da,” and “yam.” “Hṛ” is one syllable; whoever knows this offers themselves and others. “Da” is one syllable; whoever knows this gives themselves and others. “Yam” is one syllable; whoever knows this attains the heavenly world. This, indeed, is the truth. Whoever knows this great, first-born being, the truth that is Brahman, conquers all worlds and dwells within them, for Brahman is truth. In the beginning, all was water alone. From water, truth was created; truth is Brahman, Brahman is Prajāpati, Prajāpati is the gods. Therefore, truth alone is to be worshipped. Truth, satyam, is of three syllables: “sa,” “tya,” and “m.” The first and last are truth, the middle is falsehood; thus, falsehood is surrounded by truth and becomes truth alone. One who knows this is untouched by falsehood. That which is truth is the sun. The person in the solar disk and the person in the right eye rest upon each other: the one here is established in the other by rays, and the one there by the breaths. At the time of departure from this world, one perceives only the pure disk; the rays do not return to him. The person in the disk—his “bhūḥ” is the head, one syllable; “bhuvaḥ” are the arms, two syllables; “svaḥ” are the supports, two syllables. His secret teaching is “aha.” Whoever knows this destroys and casts off evil. Similarly, the person in the right eye—his “bhūḥ” is the head, “bhuvaḥ” the arms, “svaḥ” the supports. His secret teaching is “aham.” Whoever knows this destroys and casts off evil. Lightning is Brahman, for it illumines; it is called lightning because it shines. Knowing that lightning is Brahman, one is freed from evil. This person is made of mind, his light is truth. As rice or barley is hidden within the husk, so this person dwells within the inner self, the lord and ruler of all. Whoever knows this governs all that exists. One should meditate upon speech as a cow with four teats: svāhā, vaṣaṭ, hant, and svadhā. The gods live upon svāhā and vaṣaṭ, humans upon hant, ancestors upon svadhā. The vital breath is the bull, and the mind is the calf. Within a person burns the fire Vaiśvānara, by which food is cooked and digested. Its sound is heard when the ears are covered; at death, this sound is no longer heard. The highest austerity is that performed in solitude; one who knows this conquers the supreme world, whether the body is consigned to the forest or to fire. When a person departs, he goes to the wind; a space opens for him there, as in the hub of a chariot wheel, and he ascends. He reaches the sun; a space opens as in the opening of a drum, and he ascends. He reaches the moon; a space opens as in the hollow of a kettledrum, and he ascends. At last he reaches a world free from sorrow and full of glory, where he dwells for endless years. Some say, “Food is Brahman.” This is not so, for food decays without breath. Some say, “Breath is Brahman.” This is not so, for breath dries up without food. These two, having become one, attain the highest state. Prātṛda asked his father, “What good or harm can I do to one who knows this?” His father replied, “Do not speak thus, Prātṛda. Who, having become one with these two, attains the highest state?” Therefore, it is said: all beings are established in food, all beings delight in breath. All beings enter into it and delight in it, who knows thus. The hymn (uktha) is breath, for breath raises all. The knower of the hymn stands firm and attains union and the same world as the hymn. The Yajus is breath, for by breath all beings are joined. All beings are joined to him for excellence, and he attains the same world as the Yajus. The Sāman is breath, for by breath all beings are harmonized. All beings are harmonized for his excellence, and he attains the same world as the Sāman. Sovereignty (kṣatra) is breath, for breath protects sovereignty from being diminished. He attains the full measure of sovereignty, union, and the same world as sovereignty. Earth, atmosphere, and heaven—these are eight syllables, the first foot of the Gāyatrī. As far as these three worlds extend, so far does he win who knows this foot of hers. Ṛc, Yajus, and Sāman—these are eight syllables, the second foot of the Gāyatrī. As far as the threefold Veda extends, so far does he win who knows this foot. Prāṇa, apāna, vyāna—these are eight syllables, the third foot of the Gāyatrī. As far as the living being extends, so far does he win who knows this foot. Her fourth, visible foot is the supreme, shining region, the lord who shines above. It is called the visible foot because it is seen, and the supreme region because it shines above all. He shines with glory who knows this foot. The Gāyatrī is established in that fourth, visible, supreme region, which is truth. The eye is truth, for it is the witness. Therefore, when two people dispute, trust the one who says, “I saw,” for the eye is truth. This truth is established in strength; breath is strength, so truth is established in breath. Thus, the Gāyatrī is established in the self. Breath is the Gāyatrī; those breaths are there. When he recites, it is she whom he recites, and breath protects him. Some say the Sāvitrī is the Anuṣṭubh meter and speech is Anuṣṭubh, so they recite speech. But one should recite only the Gāyatrī, for even if one were to receive many gifts, not even one foot of the Gāyatrī is equaled thereby. If one were to receive these three worlds filled to the brim, he would attain her first step; as much as is the knowledge of the three Vedas, that much attains her second step; as much as there are living beings, that much attains her third step; but the fourth, visible step, beyond darkness, is not attainable by anyone—so how could one receive so much? Her approach is the Gāyatrī: one-footed, two-footed, three-footed, four-footed, and footless, for she cannot be reached by steps. Salutation to you, O fourth, visible step, beyond darkness. If one wishes ill for another, he may say, “May this one not attain desire,” or, “May this one’s desire be unfulfilled for a month.” One who worships thus does not prosper with desire. Or, “May I attain that,” he should say for himself. Janaka, king of Videha, once asked Budila, son of Aśvatarāśvi, “When you say the Gāyatrī has become an elephant, how does she carry?” Budila replied, “Her mouth is indeed her face, O king.” Her mouth is fire; just as fire consumes all offerings, so one who knows this, even if he commits many sins, consumes them all and becomes pure, cleansed, ageless, and immortal. The face of truth is concealed by a golden vessel. The seeker prays: “O Pūṣan, uncover it for the vision of truth and righteousness. O Pūṣan, sole seer, Yama, Sun, offspring of Prajāpati, remove your rays, gather your light, so that I may see your most blessed form. That person who is there—that am I. May this body end in ashes, may the breath become immortal air. O mind, remember! O mind, remember what has been done! O Agni, lead us by the good path to wealth, you who know all ways; remove from us crooked sin, and we shall offer you the most abundant reverence.” Once, Vetaketu, son of Āruṇa, came to the assembly of the Pañcālas and saw Jaivali, son of Pravāhaṇa, engaged in his duties. Vetaketu addressed him, “O young man!” Jaivali replied, “Yes, sir.” “Are you instructed by your father?” “Yes,” he replied. Jaivali then asked, “Do you know why these creatures, when they depart, go in different directions?” Vetaketu replied, “No.” “Do you know why they return to this world?” “No.” “Do you know why, though many depart, this world is not filled?” “No.” “Do you know whether, when an offering is made in the fire, the waters, having become the speech of a man, rise up and speak?” “No.” “Do you know the path of the gods or the path of the ancestors, by which, having done something, they attain the path of the gods or the path of the ancestors?” Vetaketu admitted, “I have heard the words of the seer, but I did not understand what my father and the gods, the mortals and the immortals, said. Between these two, all this world moves, what lies between father and mother. I do not know even one of these things.” He then sought permission to stay, but Jaivali did not grant it. Vetaketu returned to his father and said, “Did you not teach me before?” His father asked, “How so, wise one?” Vetaketu replied, “A kṣatriya asked me five questions, and I did not know even one,” and recited the questions as they were asked.