Let us contemplate the luminous journey of the sun and the deep mysteries woven into its rays, as revealed in the sacred teaching. To the south of the sun, its rays form southern nectar channels, through which flows the immortal essence. Here, the Yajus acts as the honey-maker, the Yajurveda is the blossom, and the immortal waters are present in these channels. These Yajus formulas, infused into the Yajurveda, become the wellspring from which fame, brilliance, sense, vigor, food, and essence arise. Having tasted this nectar, the one who knows takes his place near the sun, and this becomes the white form of the sun. To the west, the sun’s rays create western nectar channels. In this region, the Sāman is the honey-maker, the Sāmaveda is the blossom, and again, the immortal waters flow. The Sāman chants, infused into the Sāmaveda, yield fame, brilliance, sense, vigor, food, and essence. After tasting this, the knower stands near the sun, manifesting as the black form of the sun. To the north, the rays become northern nectar channels. Here, Atharvāṅgiras is the honey-maker, and the Itihāsa and Purāṇa serve as the blossom, with the immortal waters coursing through. The Atharvāṅgiras formulas, infused into the Itihāsa and Purāṇa, give rise to fame, brilliance, sense, vigor, food, and essence. Upon uttering the sacred syllable and approaching the sun from all sides, the knower attains the supreme dark form of the sun. Above, the sun’s rays are upper honey-channels, secret places of the honey-makers. Brahman itself is the flower, and the immortal waters reside here. These secret places, heated by the power of Brahman, produce fame, brilliance, senses, vigor, nourishment, and essence. By uttering the syllable and approaching the sun from all sides, the knower witnesses the form in the midst of the sun, appearing as if agitated. These regions are the essences of the essences, for the Vedas are themselves essences, and these are their distilled nectar. They are the immortal among immortals; for the Vedas are immortal, and these are their immortals. Now, let us see how the immortals live upon these essences. The first immortal is that upon which the Vasus dwell, with Agni as their mouth. The gods neither eat nor drink; simply by beholding this immortal, they are satisfied. They enter this form and arise from it. Whoever knows this immortal, becoming one among the Vasus with Agni as his mouth, is satisfied by seeing it; he enters and arises from this form. As long as the sun rises in the east and sets in the west, he holds sovereignty and lordship among the Vasus. The second immortal is that upon which the Rudras dwell, with Indra as their mouth. The gods do not eat or drink; seeing this immortal, they are satisfied. They enter and arise from this form. He who knows this immortal, becoming one among the Rudras with Indra as his mouth, is satisfied by seeing it; he enters and arises from this form. As long as the sun rises twice from the south and sets in the north, he has sovereignty among the Rudras. The third immortal is that upon which the Adityas dwell, with Varuna as their mouth. The gods neither eat nor drink; seeing this immortal, they are satisfied. They enter and arise from this form. He who knows this immortal, becoming one among the Adityas with Varuna as his mouth, is satisfied by seeing it; he enters and arises from this form. 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, he has sovereignty among the Adityas. The fourth immortal is that upon which the Maruts dwell, with Soma as their mouth. The gods do not eat or drink; seeing this immortal, they are satisfied. They enter only this form and arise from it. He who knows this immortal essence, becoming one among the Maruts with Soma as his mouth, is satisfied by seeing it; he enters and arises from this form. As long as the sun rises in the west and sets in the east, and twice as much rises in the north and sets in the south, so much is his dominion among the Maruts. The fifth immortal essence is that upon which the Sādhyas dwell, with Brahman as their mouth. The gods neither eat nor drink; seeing this immortal, they are satisfied. They enter only this form and arise from it. He who knows this immortal essence, becoming one among the Sādhyas with Brahman as his mouth, is satisfied by seeing it; he enters and arises from this form. As long as the sun rises in the north and sets in the south, and twice as much rises upward and sets downward, so much is his dominion among the Sādhyas. Finally, having risen upward from there, the sun neither rises nor sets, but remains alone in the middle. There, it never sets nor rises at any time. By the truth of this, the gods pray, “Do not deprive me of Brahman.” For the knower of this Brahman-upanishad, the sun neither rises nor sets; for him, there is only one day. This Brahman was first spoken by Brahmā to the progenitors, the progenitor to Manu, Manu to his offspring, and Uddālaka Āruṇi to his eldest son. Indeed, this Brahman should be told by the father to his eldest son, or to a devoted student; it should not be told to anyone else, even if he were to give all wealth filled with water, for only this is greater than that. The Gāyatrī is all this, whatever exists. Speech is Gāyatrī, and speech is indeed all, for it sings and protects. Thus, the sacred teaching flows, revealing the essence and immortality that pervades all, carried through the sun’s rays and the wisdom of the Vedas, known to those who seek and honored by those who teach.