Listen, O seeker, to the profound teaching as unfolded in the sacred dialogue of the Brhadāraṇyaka Upaniṣad. The wise declare: Sāman, the sacred chant, is verily breath itself. For by breath, all living beings are harmonized and supported; breath is the unifying force, the excellence that holds all together. One who truly understands this finds union with the Sāman and attains its world. In the same way, sovereignty—kṣatra—is breath. Breath protects and preserves sovereignty from decline and diminishment. Whoever knows this truth gains the fullness of sovereignty itself, its union, and its world. Consider, too, the three realms: earth, atmosphere, and heaven. These together form eight syllables, representing one foot of the Gāyatrī meter. This is her form. Whoever knows this aspect of the Gāyatrī gains as far as these three worlds extend. The Ṛc, Yajus, and Sāman—the threefold Veda—are also eight syllables, another foot of the Gāyatrī. To know this is to win all that the Vedas encompass. Again, prāṇa, apāna, and vyāna—the vital breaths—make up eight syllables, forming yet another foot of the Gāyatrī. The one who understands this wins as far as living beings themselves extend. But there is a fourth, visible foot of Gāyatrī: the supreme, shining region above all, the lordly radiance that is seen and is supreme. This is called the fourth because it is indeed visible, shining above all else. Whoever knows this shines with glory and fame. Gāyatrī herself is established in this fourth, visible, supreme region; thus, she is grounded in truth. The eye is truth, for the eye perceives what is true. So, when two dispute, and one says, “I saw,” and another, “I heard,” trust the one who saw—for the eye is truth. This truth, in turn, is established in strength; and breath is strength. Thus, truth rests upon breath, and so people say, “Strength is greater than truth.” In this way, Gāyatrī is ultimately established in the very self. Indeed, breath is the Gāyatrī; the breaths dwell there. Because the breaths abide in her, she is called Gāyatrī. When one recites, it is she whom one invokes, and breath itself becomes the protector. Some say the Sāvitrī is the Anuṣṭubh meter, and that speech is Anuṣṭubh, so they recite speech. But this should not be done; only the Gāyatrī should be recited. No gift, however great, can equal even one foot of the Gāyatrī. If one were to receive all three worlds brimming with abundance, that would amount only to her first step. To receive as much as the knowledge of the three Vedas would be her second step. To receive as many living beings as exist would be her third step. Her fourth, visible step is beyond darkness, unattainable by anyone—how could one possibly receive so much? Her approach is mysterious: Gāyatrī is described as one-footed, two-footed, three-footed, four-footed, and footless, for she cannot be reached by steps. Therefore, one salutes her: “O fourth, visible step, beyond darkness!” If one wishes ill upon another, let him say, “May this one not attain desire,” or “May this one’s desire remain unfulfilled for a month.” Such a one will not prosper in desire. But for oneself, one should pray, “May I attain that supreme state.” Once, Janaka, king of Videha, questioned Budila, son of Aśvatarāśvi, saying, “When you say the Gāyatrī has become an elephant, how does she carry?” Budila replied, “Her mouth, O king, is her face.” Her mouth is indeed fire. Just as fire consumes all offerings placed within it, so too, one who knows this teaching, even if he has committed many sins, consumes them all, becoming pure, cleansed, ageless, and immortal. The face of truth is hidden by a golden vessel. O Pūṣan, uncover it so that I, the seeker of truth and righteousness, may behold it. O Pūṣan, sole seer, Yama, Sun, child of Prajāpati, withdraw your rays and gather your light, that I may see your most blessed form. That person who is there—verily, I am that. May this body return to ashes, and may the breath become immortal air. O mind, remember! O mind, remember what has been done! O Agni, lead us on the good path to wealth, you who know all ways; remove from us crooked sin, and we shall offer you the highest reverence. Now hear of Vētaketu, son of Āruṇa. He once entered the assembly of the Pañcālas and saw Jaivali, son of Pravāhaṇa, engaged in his duties. Jaivali addressed him, “O young man!” Vētaketu replied, “Yes, sir.” “Has your father instructed you?” “Yes,” he answered. Jaivali then asked, “Do you know why creatures, when they depart this world, go in different directions?” “No,” Vētaketu confessed. “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 man, rise up and speak?” “No.” “Do you know the path of the gods or the path of the ancestors, by which, having performed certain acts, they attain those paths?” “No,” Vētaketu replied. He admitted, “I have heard the words of the seers, 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.” Desiring knowledge, Vētaketu sought permission to remain, but before it was granted, he departed and returned to his father. “Did you not teach me before?” he asked. “How so, wise one?” his father replied. “A kṣatriya asked me five questions, and I did not know even one,” Vētaketu said, and recited the questions. His father said, “So, father, you should know as I do; whatever I know, I have told you all. Go there, and having arrived, let us live as students.” But his father replied, “You should go yourself.” Thus, Vētaketu went to Gautama, son of Pravāhaṇa Jaivali, who received him with the proper rites, offering a seat and water for washing, and then an offering. Gautama said, “A boon is granted to you.” Vētaketu replied, “Let this boon be as you have promised; tell me the words you spoke to the young man at the end.” Gautama said, “Among the gods, such boons are given; speak among men.” Vētaketu answered, “It is known that there are gifts of gold, cattle, horses, maidservants, and garments; but you, sir, are the most generous of the infinite, the boundless. Therefore, I approach you with the proper offering, as those before have approached with words.” Having received the offering, Gautama spoke: “O Gautama, do not neglect us nor your ancestors; as this knowledge was not previously given to any Brāhmaṇa, I will tell it to you. Who, indeed, should refuse one who speaks thus? This world is the fire, O Gautama. Of that fire, the sun is the fuel, the rays are the smoke, the day is the flame, the moon is the ember, and the stars are the sparks. In this fire, the gods offer faith as an oblation, and from that offering, King Soma arises. Rain is the fire. Of that, the year is the fuel, the clouds are the smoke, lightning is the flame, thunderbolts are the embers, and thunderclaps are the sparks. In this fire, the gods offer Soma as an oblation, and rain is produced. This world is the fire. Of that, the earth is the fuel, air is the smoke, night is the flame, the quarters are the embers, and the intermediate directions are the sparks. In this fire, the gods offer rain as an oblation, and from that, food is produced. A person is the fire. Of that, the open mouth is the fuel, breath is the smoke, speech is the flame, the eye is the ember, and the ear is the spark. In this fire, the gods offer food as an oblation, and from that, semen is produced. A woman is the fire. Of her, the sexual organ is the fuel, the hair is the smoke, the vulva is the flame, what is done within is the ember, and the pleasures are the sparks. In this fire, the gods offer semen as an oblation, and from that, a man is born. He is born, he lives as long as he lives, and when he dies, Then, they carry him to the fire. For him, fire itself becomes fire, fuel is fuel, smoke is smoke, flame is flame, embers are embers, and sparks are sparks. In this fire, the gods offer the man as an oblation, and from that, a man of shining form is produced. Those who know this, who in the forest worship faith and truth, they attain the flame; from the flame, the day; from the day, the bright fortnight; from the bright fortnight, the six months when the sun moves north; from the months, the world of the gods; from the world of the gods, the sun; from the sun, the lightning. From the lightning, a person, mind-born, leads them to the world of Brahman. In those worlds of Brahman, they dwell, transcending all; for them, there is no return here. But those who win the world by sacrifice, giving, and austerity, they attain smoke; from smoke, night; from night, the waning fortnight; from the waning fortnight, the six months when the sun moves south; from the months, the world of the ancestors; from the world of the ancestors, the moon. Having reached the moon, they become food there; as the gods, filling up King Soma, say, 'Increase, diminish,' so they are consumed there. When their merit is exhausted, they enter this space, from space into air, from air into rain, from rain into earth; having reached the earth, they become food. From there, they are born in the fire of a woman. Thus, they keep revolving. But those who do not know these two paths become insects, moths, and such as these. Whoever knows what is eldest and best becomes the eldest and best among his own. Breath is indeed the eldest and best; whoever knows thus becomes the eldest and best among his own, and also among those whom he wishes to surpass. Whoever knows what is most excellent becomes the most excellent among his own. Speech is indeed the most excellent; whoever knows thus becomes the most excellent among his own. Whoever knows what is the foundation stands firm in the level and in the difficult. The eye is indeed the foundation; by the eye, one stands firm in the level and in the difficult. Whoever knows thus stands firm in the level and in the difficult.” Thus ends the sacred teaching, illuminating the path of knowledge, the mysteries of the Gāyatrī, the journey of the soul, and the way to immortality.