In the secret places of existence, the profound mystery of Brahman unfolded. In the beginning, this Brahman, the ultimate reality, underwent a great tapas—a heating, an intense concentration. From this heat, there arose fame, brilliance, the senses, vigor, nourishment, and the very essence of all things. Brahman, having generated these treasures, uttered the sacred syllable and approached the sun from every side. In the very heart of the sun, what appears to shimmer and move is indeed this presence of Brahman. These are the essences of all essences, for the Vedas themselves are the essence of knowledge, and these are their distilled quintessence. The Vedas are immortal, and these essences are the immortals among the immortals. Now, that first immortal essence is what the Vasus, the elemental deities, live upon, with Agni, the fire, as their mouth. The gods, unlike mortals, neither eat nor drink; rather, by beholding this immortal essence, they are fulfilled. They enter into this form and from it arise again. One who knows this immortal, becoming as one among the Vasus and with Agni as his mouth, is satisfied simply by seeing this immortal; he too enters into this form and arises from it. For as long as the sun rises in the east and sets in the west, such a knower enjoys sovereignty and lordship among the Vasus. The second immortal essence is that which the Rudras partake of, with Indra as their mouth. These gods, too, do not eat or drink, but are satisfied by the vision of this immortal. They enter into this form and from it arise. Whoever knows this immortal, becoming one among the Rudras with Indra as his mouth, is satisfied in the same way and enjoys sovereignty among the Rudras for as long as the sun rises twice from the south and sets in the north. The third immortal essence is that which sustains the Adityas, with Varuna as their mouth. Again, the gods do not eat or drink, but are fulfilled by seeing this immortal. They enter and emerge from this form. One who knows this becomes one with the Adityas, with Varuna as his mouth, and enjoys sovereignty among the Adityas 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. The fourth immortal is that which the Maruts live upon, with Soma as their mouth. The gods are satisfied by seeing this immortal, not by eating or drinking. They, too, enter and arise from this form. Whoever knows this immortal essence, becoming one among the Maruts with Soma as his mouth, is fulfilled and rules among the Maruts 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. The fifth immortal essence is that which the Sādhyas live upon, with Brahman as their mouth. Here again, the gods are satisfied by the vision of this immortal. They enter into this form and from it arise. One who knows this immortal essence, becoming one among the Sādhyas with Brahman as his mouth, is fulfilled and enjoys sovereignty among the Sādhyas for as long as the sun rises in the north and sets in the south, and twice as much rises upward and sets downward. Beyond these, there is a state where, having risen upward, the sun neither rises nor sets but remains alone in the middle. In that realm, the sun never sets nor rises; it is ever-present. The wise pray, “O gods, by this truth, do not deprive me of Brahman.” For one who knows this secret of Brahman, there is neither rising nor setting; for him, there is only one, endless day. This Brahman was first revealed by Brahmā to the progenitors, then passed to Manu, from Manu to his descendants, and finally taught by Uddālaka Āruṇi to his eldest son. This knowledge of Brahman should be passed from father to eldest son or to a devoted student, and not to anyone else, even if all the wealth in the world were offered. For this wisdom is greater than any material possession. All this universe is indeed Gāyatrī; speech is Gāyatrī, and speech encompasses all, for it both sings and protects. Gāyatrī is the very earth, upon which all beings are established and beyond which they do not go. This earth, in turn, is the body within a person, where the vital breaths are established and do not go beyond. The body is this, and within it lies the heart, where the vital breaths are established and contained. Gāyatrī is four-footed and sixfold, as celebrated in the hymns. Such is its greatness, but the Person, the Purusha, is even greater. All beings are but a quarter of him; the other three quarters—immortal—are in heaven. That is truly Brahman. The space outside the Person is that transcendent space, and the space within is the inner realm. The space within the heart is fullness itself, unmoving and complete. Whoever knows this attains fullness and steadfast prosperity. Within the heart are five divine openings. The one facing east is the breath, which is the eye, which is the sun; meditate on it as brilliance and as the eater of food, and thus one becomes radiant and an eater of food. The opening facing south is the vyāna, which is hearing, which is the moon; meditate on it as prosperity and fame, and thus one becomes prosperous and renowned. Such is the sacred teaching, the mystery of Brahman, handed down through generations, reserved for the worthy, and shining as the very heart of all existence.