Listen now to the sacred teaching, as it unfolds the mystery of the immortal essence and the journey of the self through the cosmic order. As long as the sun rises twice from the south and sets in the north, so long does one who knows the immortal essence among the Rudras hold sovereignty and lordship among them. But there is yet another, the third immortal, upon which the Adityas live; Varuna is their mouth. The gods themselves do not eat or drink, but by beholding this immortal, they are deeply satisfied. They enter into this very form and from it they arise, merging and emerging as the rhythm of the cosmos dictates. Whoever comes to know this immortal—becoming one among the Adityas, with Varuna as his mouth—finds satisfaction merely by seeing this essence. He too enters this form and arises from it. For 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 such a knower hold dominion and lordship among the Adityas. Now, consider the fourth immortal, the essence upon which the Maruts subsist, with Soma as their mouth. The gods neither eat nor drink, but upon seeing this immortal, they are fulfilled. They enter only this form, and from it they again arise. He who knows this immortal essence, becoming one among the Maruts with Soma as his mouth, is satisfied by merely seeing it; he too 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 long does he traverse the domain and sovereignty among the Maruts. Now, the fifth immortal is that which the Sādhyas live upon, with Brahman as their mouth. Again, the gods do not eat or drink, but are satisfied by seeing this immortal. They enter only this form, and from it they arise. Whoever knows this immortal essence, becoming one among the Sādhyas, with Brahman as his mouth, is satisfied by seeing this immortal; he enters only this form, and from it he arises. For as long as the sun rises in the north and sets in the south, and twice as much rises upward and sets downward, so long does he traverse the sovereignty and dominion among the Sādhyas. But then, rising upward from there, the sun neither rises nor sets; it remains alone, in the very center. There, it is said, the sun never rises nor sets at any time. O gods, by this truth, let me not be deprived of Brahman. For the one who knows this Brahman-Upanishad thus, there is neither rising nor setting; for him, there is only one day. This Brahman was first revealed by Brahmā to the progenitors, then by the progenitor to Manu, and by Manu to his offspring. Uddālaka Āruṇi too imparted this to his eldest son. Indeed, this Brahman should be taught by the father to his eldest son, or to a devoted student, but to no one else, even if he were to offer all wealth filled with water. For only this is greater than that, only this is greater than that. Now, the Gāyatrī is verily all this—whatever exists. Speech is Gāyatrī, and speech is indeed all this, for it both sings and protects. Gāyatrī is the earth itself, upon which all beings are established; nothing exceeds this. That earth is this very body in a person, in which the vital breaths are established; it does not go beyond this. That body in a person is this, and within this person is the heart, where the vital breaths are again established; it does not exceed this. This Gāyatrī is four-footed and sixfold, as celebrated in the sacred verses. Such is the greatness of Gāyatrī, but the Person is even greater. All beings are but one quarter of him; three quarters—immortal—are in heaven. Indeed, that is Brahman. What is the space outside the Person? It is that space outside the Person. What is the space within the Person? It is that space within the Person. What is the space within the heart? That is fullness, unmoving. Whoever knows this attains fullness and unmoving prosperity. Within this heart, there are five divine openings. The one facing east is the breath, which is the eye, which is the sun; meditate upon it as brilliance and as the eater of food—he who knows this becomes radiant and an eater of food. The opening facing south is vyāna, which is hearing, which is the moon; meditate upon it as prosperity and fame—he who knows thus becomes prosperous and renowned. The one facing west is apāna, which is speech, which is fire; meditate on it as the brilliance of Brahman and as the eater of food—he who knows thus becomes radiant with Brahman's brilliance and an eater of food. The northward opening is samāna, which is mind, which is rain; meditate on it as fame and clarity—he who knows thus becomes famous and clear. The upward opening is udāna, which is air, which is space; meditate on it as strength and greatness—he who knows thus becomes strong and great. These five are the Brahman-persons, the guardians of the gates to the world of heaven. Whoever knows these five Brahman-persons, the guardians of those gates, a hero is born in his family, and he attains the world of heaven. Now, the light that shines beyond this heaven, above all worlds, in the highest realms—this is the very light that shines within this person. Sight is that by which, touching the body, one perceives warmth; hearing is that by which, with ears covered, one hears a sound like thunder or blazing fire. Thus, meditate upon this as both seen and heard; he who knows thus becomes endowed with vision and hearing. All this, indeed, is Brahman. From Brahman all things are born, by it they are sustained, and into it they merge. One should meditate with calmness. Moreover, a person is made of intention; as is his intention in this world, so does he become after departing from here. Therefore, one should form a noble intention. He has breath as his body, is radiant in form, true in will, space as his self, does all actions, desires all, possesses all scents and tastes, and is silent, without pride. This self within the heart is smaller than a grain of rice, or barley, or mustard seed, or millet, or the kernel of millet; yet this self within the heart is greater than the earth, greater than the atmosphere, greater than the sky, greater than all these worlds. He does all actions, desires all, possesses all scents and tastes, and is silent, without pride. This self within the heart is Brahman. After departing from here, I shall become that. Whoever among us has no doubt regarding this, for him, as Śāṇḍilya declared, there is no uncertainty.