From the most ancient times, the wise have spoken of a primordial seed, a subtle origin that rises up beyond all darkness. Those who seek and perceive with insight behold a supreme light, the very highest radiance; they witness the highest heaven and the greatest deity. In that realm among the gods, they reach the sun itself—the supreme, all-illuminating light. Truly, that is the supreme light. As to the means of realization, it is taught: let one meditate upon the mind as Brahman, for this is the teaching regarding the self. And regarding the gods, let one meditate upon space as Brahman. Thus, both the self and the gods are to be contemplated in this way. Brahman, the ultimate reality, is described as having four supports. With respect to the self, these are speech, breath, the eye, and the ear—each forming a foot of Brahman. Concerning the gods, the four supports are fire, wind, the sun, and the directions. Thus, for both the self and the gods, these fourfold foundations are prescribed. Of these, speech is itself the fourth foot of Brahman. Whoever knows this finds that speech shines and burns with the light of fire; it radiates with the glory and brilliance of Brahman. Breath, too, is the fourth foot of Brahman, glowing with the light of wind and resplendent with Brahman’s fame and radiance for the knower. The eye is the fourth foot as well, shining with the light of the sun, and the ear is the fourth, burning with the light of the directions—each, for the one who knows, filled with the glory and splendor of Brahman. It is further taught: the sun is Brahman. In the beginning, there was only non-existence. From that, existence emerged; an egg was formed, resting for a year before splitting open. From the two halves of the shell, silver and gold arose. The silver became the earth, the gold the sky. The mountains are old age; the clouds and mist, wool. The rivers are that which flows, and the ocean is moisture. From this cosmic egg, the sun was born. As it emerged, cries and sounds arose, and all beings and all desires followed the sun. Even now, at sunrise and sunset, sounds and cries arise, and all beings and all desires follow. Whoever understands and worships the sun as Brahman, to such a one, if noble sounds approach, they come near and salute him. Now, there lived a king named Jānaśruti Pautrāyaṇa, renowned for his generosity and devotion. He arranged for food to be available everywhere, saying, “Let there be food everywhere for me.” One night, swans flew overhead. One swan said to another, “O Bhallākṣa, the radiance of Jānaśruti Pautrāyaṇa shines equally by day. Do not try to surpass or diminish it.” The other replied, “Who is this, whose radiance you compare to Raikva, the cart-dweller?” For Raikva’s radiance was considered unsurpassed. Just as, when a chariot is won, its lower parts follow, so too does all the world follow Raikva. Whatever good people do, and whatever he knows, all follows him. Jānaśruti overheard this exchange and, troubled, questioned his steward: “Who is this Raikva, the cart-dweller, whose radiance is compared to mine?” The steward searched but did not find Raikva and returned, saying, “Wherever a Brahmin is sought, honor him.” Eventually, the steward found Raikva sitting beside a cart, marked by a leprous sore. Addressing him, he said, “You are Raikva with the cart yoked.” Raikva replied, “I am indeed without the yoke.” The steward recognized him and returned. Jānaśruti then gathered six hundred cows, a necklace, and a chariot drawn by mules and went to Raikva, saying, “Revered one, here are gifts. Please instruct me in that deity which you worship.” But Raikva replied, “Take these away, Śūdra. Let them remain with you and your cows.” Jānaśruti tried again, this time bringing a thousand cows, a necklace, a chariot, his own daughter, and a village, and pleaded for instruction. Raikva again refused, saying, “Take these away, Śūdra. You will feed them with this mouth.” Thus, Raikva’s place became known for its “leaves” among the great. Finally, Raikva spoke: “Air is the great absorber among the gods. When fire goes out, it merges into air. When the sun sets, it merges into air. When the moon sets, it merges into air. When waters dry up, they merge into air. Air absorbs all these, with respect to the gods. With respect to the self, breath is the absorber. When one sleeps, speech, sight, hearing, and mind all merge into breath. Breath absorbs all these. Thus, air among the gods and breath among living beings are the two great absorbers.” At another time, while Śaunaka Kāpeya and Abhipratāri Kākṣaseni were being served, a student approached them for alms, but they did not give him anything. The student asked, “Among the great souls, who is awake, the guardian of the world? Kāpeya, mortals do not see him. Abhipratāri, he dwells in many forms. To whom is this food given?” Śaunaka Kāpeya pondered and realized: “The self is the creator of gods and beings, shining, without envy, of immense greatness. Whoever eats food without giving, we, as students, worship this. Give him alms.” And so they did, giving ten portions in all, for in every direction ten portions are made. This is the Virāj, the lord of food, by whom all is seen and who sees all. Whoever knows this becomes the eater of food. Now, there was a boy named Satyakāma, son of Jabālā, who wished to study sacred knowledge. He asked his mother about his lineage. She replied, “I do not know, dear. I served many, wandering in my youth, and I obtained you then. My name is Jabālā, your name is Satyakāma. Say you are Satyakāma, son of Jabālā.” Satyakāma went to Gautama, son of Hāridrumata, and requested to become his student. When asked about his lineage, he honestly repeated his mother’s words. Gautama said, “Only a true Brahmin would speak so honestly. Bring firewood, and I will accept you.” Gautama then gave Satyakāma four hundred thin and weak cows, instructing him, “Do not return until you have a thousand.” Satyakāma tended the cows for years, and when the herd reached a thousand, a bull approached him and spoke: “Satyakāma, we have reached a thousand. Lead us back to the teacher’s house. I will teach you a portion of Brahman.” Satyakāma listened as the bull said, “The eastern, western, southern, and northern directions are four quarters, each a foot of Brahman, called ‘radiant.’ Whoever knows and worships this fourfold foot of Brahman as radiant becomes radiant in this world and conquers radiant worlds.” Thus, through the teachings of the wise, the diligent pursuit of knowledge, and the guidance of the divine, the nature of Brahman is revealed—supreme light, the foundation of self and cosmos, the absorber, the radiant, and the all-encompassing reality.