Listen, O seeker, to the profound teaching of the Upanishad, as it unfolds the mystery of the Self and Brahman. All beings enter into a single form and from that form they arise again. This is the immortal essence, the secret known to the wise. He who realizes this immortal essence, becoming one among the Sādhyas, beholds Brahman as his very mouth. Having glimpsed this undying truth, he is fulfilled, for he enters only this form and from this form he arises, just as all beings do. As long as the sun rises in the north and sets in the south, and twice as much rises upward and sets downward, so vast is the dominion and sovereignty among the Sādhyas that the knower of this truth traverses. But when he rises further, going beyond, the sun neither rises nor sets for him; he remains alone in the middle, unmoving. There, in that state, there is no rising or setting at any time. The sage prays, “O gods, by this truth, do not deprive me of Brahman.” For the knower of Brahman, the sun never rises nor sets; for him, there is only one unbroken day. Such is the knowledge of Brahman, the secret Upanishad. This wisdom was first revealed by Brahmā to the progenitors, from them to Manu, and from Manu to his descendants. Uddālaka Āruṇi imparted it to his eldest son. This Brahman should be taught by the father to his eldest son, or to a devoted student alone. It must not be revealed to others, even if they offer all the world’s wealth, for this knowledge alone is greater than all. The Gāyatrī is indeed all that exists. Speech is Gāyatrī, and speech pervades all, for it sings and protects creation. Gāyatrī is the earth itself, upon which all beings are established; nothing exceeds it. This earth is the very body in a person, and within this body are the vital breaths established; nothing goes beyond this. The body is thus, and within the body is the heart; here, too, the breaths are established, and nothing surpasses it. The Gāyatrī is four-footed and sixfold, celebrated in the sacred verses. Yet, great as this is, the Person, the Puruṣa, is greater still. All beings are but a quarter of Him; three quarters, immortal, abide in heaven. That is Brahman. The space outside the Person is truly that same space, and the space within the Person is also that very space. The space within the heart is fullness and unmoving; whoever knows this attains fullness and unshakable prosperity. Within the heart are five divine openings. The eastern opening is the breath, which is the eye, which is the sun; meditate on it as brilliance and as the eater of food—knowing this, one becomes radiant and nourished. The southern opening is the vyāna, which is hearing, which is the moon; meditate on it as prosperity and fame—knowing this, one becomes prosperous and renowned. The western opening is apāna, which is speech, which is fire; meditate on it as the brilliance of Brahman and as the eater of food—knowing this, one becomes radiant with Brahman’s brilliance and nourished. The northern opening is samāna, which is mind, which is rain; meditate on it as fame and clarity—knowing this, one becomes famous and clear. The upward opening is udāna, which is air, which is space; meditate on it as strength and greatness—knowing this, one becomes strong and great. These five are the Brahman-persons, the guardians of the gates of the heavenly world. Whoever knows these five, a hero is born in his family, and he attains the heavenly world. Now, that light which shines beyond this heaven, above all worlds, in the highest realms—this is the same light that shines within the person. Sight is that by which, touching this body, one perceives warmth; hearing is that by which, with ears covered, one hears a sound like thunder or blazing fire. Thus, meditate on this as both seen and heard; he who knows thus becomes endowed with vision and hearing. All this is Brahman; from it all things are born, by it they are sustained, and into it they merge. One should meditate with calmness. A person is made of intention; as is his intention in this world, so does he become after departing. Therefore, one should form a noble intention. This Self within the heart has breath as its body, is radiant in form, true in will, with space as its self. It does all actions, desires all, possesses all scents and tastes, and is silent, free from pride. This Self within the heart is smaller than a grain of rice or barley, mustard seed, millet, or even the kernel of millet; yet it is greater than the earth, the atmosphere, the sky, and all these worlds. It 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 this world, I shall become that. Whoever among us has no doubt regarding this, for him, says Śāṇḍilya, there is no uncertainty. The vessel of the world has the earth as its base and does not decay; the directions are its garlands, the sky its upper opening. This vessel is the earth, and in it all is contained. Of its directions, the east is called the ladle, the south Sahamānā, the west Rājñī, the north Subhūtā, and the upward Udīcī. Among them, air is the calf; whoever knows air as the calf of the directions does not weep for sons. Thus, knowing air as the calf, may I not weep for sons. I take refuge in the flawless vessel; with this, I take refuge in the breath, in Bhūḥ, in Bhuvaḥ, in Svaḥ. When I say, “I take refuge in the breath,” all this that exists is breath; whatever there is, that alone you attain. When I say, “I take refuge in Bhūḥ,” it is the earth, the atmosphere, and heaven in which I take refuge. When I say, “I take refuge in Bhuvaḥ,” it is fire, wind, and the sun in which I take refuge. When I say, “I take refuge in Svaḥ,” it is the Ṛgveda, Yajurveda, and Sāmaveda in which I take refuge. The person is indeed the sacrifice. His twenty-four years are the morning pressing; the Gāyatrī meter, with its twenty-four syllables, is the morning pressing, to which the Vasus are connected. The breaths are the Vasus, for they cause all this to dwell. If, at this age, any affliction should arise, he should pray, “Breaths, Vasus, may this morning pressing, this midday pressing, continue for me; may I not, among the breaths, the Vasus, destroy the sacrifice.” Then he rises up and is freed from illness. His forty-four years are the midday pressing; the Triṣṭubh meter, with forty-four syllables, is the midday pressing, to which the Rudras are connected. The breaths are the Rudras, for they cause all this to cry out. Thus, O seeker of truth, the Upanishad reveals the unity of all existence, the glory of the Self, and the path to immortality.