Śaunaka Kāpeya, a thoughtful and discerning seeker, sat in contemplation and came to a profound realization. He understood that the self—the innermost essence—is the very creator of gods and all beings. This self appears resplendent, adorned with golden tusks, shining brilliantly, untouched by envy. Its greatness is vast and immeasurable. Śaunaka reflected on the importance of generosity, recalling that those who consume food without offering to others are not to be emulated; as students, they should honor the principle of sharing. Thus, he instructed that alms be given to such a person. In accordance with this, alms were offered: five portions, and then five more, making ten in total. This established the custom that food is apportioned in ten directions, symbolizing the Virāj, the sovereign of food. Through Virāj, all is perceived, and he who knows Virāj becomes the seer and the eater of all food. In another place and time, a young seeker named Satyakāma, the son of Jabālā, approached his mother with a sincere question: “Mother, I wish to live the life of a student devoted to sacred knowledge. What is our lineage?” His mother, honest and unashamed, replied, “My son, I do not know our lineage. In my youth, I served many and wandered much, and it was then that I bore you. My name is Jabālā and your name is Satyakāma. This is what you should say: you are Satyakāma, son of Jabālā.” With this truth, Satyakāma went to the revered teacher Gautama, son of Hāridrumata, and requested permission to become his student. Gautama asked, “My dear, what is your lineage?” Satyakāma replied as his mother had instructed: “I do not know, revered one. My mother told me, ‘I served many, wandering in my youth, and I obtained you then. I do not know your lineage. My name is Jabālā, your name is Satyakāma.’ So, revered one, I am Satyakāma, son of Jabālā.” Hearing such honesty, Gautama said, “None but a true Brahmin would speak so frankly. Bring the firewood, dear one, for I will accept you as my student. You have not deviated from the truth.” To test his character further, Gautama entrusted Satyakāma with four hundred thin and weak cows, instructing him, “Do not return until you have increased them to a thousand.” Satyakāma obeyed, tending the herd for many years, until, at last, the thousand cows were gathered. At this moment, a bull from the herd approached Satyakāma and addressed him, “Satyakāma.” “Yes, revered one,” he replied. “We have reached a thousand. Lead us back to the teacher’s house. But first, I shall teach you a portion of Brahman. The eastern, western, southern, and northern directions are four quarters—a foot of Brahman—known as ‘radiant.’ One who knows and worships this fourfold foot as radiant becomes radiant and attains radiant worlds.” The next day, as Satyakāma journeyed onward with the cows, he performed his duties and sat behind his sacred fire. Then Agni, the fire god, appeared and said, “Satyakāma.” “Yes, revered one,” he replied. “I will tell you a foot of Brahman. The earth, the atmosphere, the heaven, and the ocean are four quarters—a foot of Brahman—called ‘boundless.’ Whoever knows and worships this fourfold foot as boundless becomes boundless and attains boundless worlds.” On the following day, after tending the cows and performing his rituals, a swan approached Satyakāma and called his name. “Yes, revered one,” he responded. The swan said, “I will tell you a foot of Brahman. Fire, the sun, the moon, and lightning are four quarters—a foot of Brahman—called ‘luminous.’ Whoever knows and worships this fourfold foot as luminous becomes luminous and attains luminous worlds.” The day after, as Satyakāma continued his journey and performed his rituals, a diver-bird appeared to him and said, “Satyakāma.” “Yes, revered one,” he replied. The bird said, “I will tell you a foot of Brahman. Breath, sight, hearing, and mind are four quarters—a foot of Brahman—called ‘the abode.’ Whoever knows and worships this fourfold foot as the abode becomes the abode and attains all worlds that are abodes.” Having received these teachings, Satyakāma finally returned to his teacher’s house. Gautama saw the light of knowledge in his face and asked, “Satyakāma, you shine as one who knows Brahman. Who has taught you?” Satyakāma humbly replied, “Revered one, may you yourself teach me what I desire to know. For I have heard from the wise that true knowledge is gained from a teacher, and only then is it firmly established.” Gautama responded, “There is nothing higher than this knowledge you have received.” In the same tradition, Upakosala, the son of Kamalayana, lived as a devoted student under Satyakāma Jabala. For twelve years he tended the sacred fires with great care. When the time came for other students to return home, Upakosala was not sent away. Seeing his dedication, Satyakāma’s wife advised her husband, “The student has practiced austerity and served well. Do not let the fires speak to him before you do; instruct him.” Yet Satyakāma departed on a journey, leaving Upakosala behind. Upakosala, feeling the weight of unfulfilled desires and inner turmoil, resolved to fast. When questioned by the teacher’s wife, he replied, “Within me are many desires, each entering by different paths, filled with suffering. I am full of these and will not eat.” Moved by his dedication, the sacred fires themselves spoke: “The student has practiced austerity and tended us well. Let us teach him.” They revealed to him, “Breath is Brahman, space is Brahman, sky is Brahman.” Upakosala replied, “I know that breath is Brahman, but I do not know about space and sky.” The fires explained, “What is space is sky, and what is sky is space.” Thus, they taught him about breath and space. The household fire then instructed him further: “Earth, fire, food, and the sun—this person who is seen in the sun, I am he, he indeed am I. Whoever knows and meditates upon this becomes free from evil deeds, attains the world, reaches the full span of life, and lives long; none among his people perish. We enjoy with him, in this world and the next, whoever knows and meditates thus.” The fire of offerings continued: “The quarters, the stars, and the moon—this person who is seen in the moon, I am he, he indeed am I. Whoever knows and meditates upon this becomes free from evil deeds, attains the world, reaches the full span of life, and lives long; none among his people perish. We enjoy with him, in this world and the next, whoever knows and meditates thus.” The fire of breath added: “Breath, space, heaven, lightning—this person who is seen in lightning, I am he, he indeed am I. Whoever knows and meditates upon this becomes free from evil deeds, attains the world, reaches the full span of life, and lives long; none among his people perish. We enjoy with him, in this world and the next, whoever knows and meditates thus.” The fires then said to Upakosala, “Dear one, this is our knowledge—the knowledge of the self. But your teacher will reveal to you the path.” When Satyakāma returned, he noticed the radiance on Upakosala’s face and asked, “Upakosala, your face shines as one who knows Brahman. Who has instructed you?” Upakosala replied, “Who could instruct me, revered sir? Who could teach me?” The fires, hinting among themselves, said, “These must be of this kind, or another kind.” Satyakāma then asked, “What did they say to you, dear one?” Upakosala recounted all that he had learned. Satyakāma explained, “They have spoken to you of the worlds, dear one. But I will tell you more. Just as water does not cling to a lotus leaf, so too do evil deeds not cling to one who knows thus.” Upakosala requested, “Let the revered one teach me.” Satyakāma then revealed: “This person who is seen in the eye, this is the self. This is the immortal, the fearless, this is Brahman. If one pours ghee or water upon it, it follows only its own path.” Thus, through truthfulness, devotion, and the grace of both teacher and the divine, these seekers were led to the knowledge of Brahman, the immortal self within all.