Before the implements for the third libation are brought forth, the sacrificer sits to the north of the sacred fire, his back turned toward its flames. In this solemn posture, he sings the Vaiśvadeva Sāman, directing his hymn to the sun. With reverence, he invokes: “May we see you, O radiant one, as the unobstructed gate to the world—svārā—hum ā jyā yoā.” Again, honoring the sun as Vaiśvadeva, he sings: “May we see you, O radiant one, as the unobstructed gate to the world—sāmrā—hum ā jyā yoā.” Then, he makes an offering, proclaiming: “Homage to the Ādityas and to all the gods, to those who dwell in heaven and on earth. Find for the sacrificer his world.” This is indeed the world of the sacrificer. Here, in this very act, he is the sacrificer; beyond this life, having uttered ‘svāhā, the barrier is broken,’ he rises, crossing the threshold. Thus, the Ādityas and all the gods grant the third libation. He who knows this ritual, who understands its measure, truly comprehends the essence of sacrifice. Now, the sun is revealed as the nectar of the gods. Its horizontal beam forms the upper crust, the intermediate space is like the cake, and its rays are the offspring. Among these rays, those extending eastward are its eastern nectar channels. The Ṛc is the honey-maker, the Ṛgveda is the blossom, and the immortal waters are the Ṛc verses themselves. The sun infused the Ṛgveda, and from this infusion arose fame, brilliance, sense, vigor, food, and essence. Having tasted this, the sun took its place, and this is the red form seen in the sun. The rays to the south are its southern nectar channels. Here, the Yajus is the honey-maker, the Yajurveda the blossom, and the immortal waters are the Yajus formulas. The sun infused the Yajurveda, and from this infusion arose fame, brilliance, sense, vigor, food, and essence. Having tasted this, the sun took its place, and this is the white form seen in the sun. To the west, the rays are the western nectar channels. The Sāman is the honey-maker, the Sāmaveda the blossom, and the immortal waters are the Sāman chants. The sun infused the Sāmaveda, and from this infusion arose fame, brilliance, sense, vigor, food, and essence. Having tasted this, the sun took its place, and this is the black form seen in the sun. The rays to the north are its northern nectar channels. Here, the Atharvāṅgiras is the honey-maker, the Itihāsa and Purāṇa are the blossom, and the immortal waters are these sacred texts. The sun infused the Itihāsa and Purāṇa, and from this infusion arose fame, brilliance, sense, vigor, food, and essence. He uttered the sacred syllable and approached the sun from all sides, and this is the supreme dark form of the sun. Above, the rays are the upper honey-channels, secret places of the honey-makers. Brahman itself is the flower, and these are immortal waters. These secret places, when Brahman was heated, gave rise to fame, brilliance, senses, vigor, nourishment, and essence. He uttered the sacred syllable and approached the sun from all sides; in the midst of the sun, this appears as if agitated. These are truly the essences of the essences, for the Vedas are essences, and these are their deepest essence. These are the immortal among immortals, for the Vedas are immortal, and these are their immortality. The first immortal essence is that upon which the Vasus live, with Agni as their mouth. The gods neither eat nor drink, but by beholding this immortal, they are satisfied. They enter this very form and from it arise. He who knows this immortal, becoming one among the Vasus with Agni as his mouth, is satisfied by seeing this immortal; he enters this form and arises from it. As long as the sun rises in the east and sets in the west, so long does he hold sovereignty and lordship among the Vasus. The second immortal essence is that upon which the Rudras live, with Indra as their mouth. The gods neither eat nor drink, but by seeing this immortal, they are satisfied. They enter this very form and from it arise. He who knows this immortal, becoming one among the Rudras with Indra as his mouth, is satisfied by seeing this immortal; he enters this form and arises from it. As long as the sun rises twice from the south and sets in the north, so long does he have sovereignty and lordship among the Rudras. The third immortal essence is that upon which the Adityas live, with Varuna as their mouth. The gods neither eat nor drink, but by seeing this immortal, they are satisfied. They enter this very form and from it arise. He who knows this immortal, becoming one among the Adityas with Varuna as his mouth, is satisfied by seeing this immortal; he enters this form and arises from it. As long as the sun rises from the south and sets in the north twice, and rises in the west and sets in the east, so long does he have sovereignty and lordship among the Adityas. The fourth immortal essence is that upon which the Maruts live, with Soma as their mouth. The gods neither eat nor drink, but by seeing this immortal, they are satisfied. They enter only this form and from it arise. He who knows this immortal, becoming one among the Maruts with Soma as his mouth, is satisfied by seeing this immortal; he enters only this form and arises from it. As long as the sun rises in the west and sets in the east, and twice as much it rises in the north and sets in the south, so great is the dominion and sovereignty among the Maruts that he traverses. Finally, the fifth immortal essence is that upon which the Sādhyas live, with Brahman as their mouth. The gods neither eat nor drink, but by seeing this immortal, they are satisfied. Thus, the journey of sacrifice and knowledge unfolds, revealing the sun as the source of nectar and immortality, the Vedas as its blossoms, and the gods as those who partake in its essence—not by eating or drinking, but by beholding the immortal, by entering its form, and by arising anew. Those who truly know, become one with the divine hosts, gaining sovereignty and fulfillment through the eternal radiance of the sun and the immortal wisdom of the Vedas.