Om. Let my limbs, speech, breath, eyes, ears, strength, and all my senses flourish and grow strong. All is Brahman, as revealed in the Upanishads. May I never deny Brahman; may Brahman never deny me. Let there be no denial for me; let there be no denial for me. May the virtues spoken of in the Upanishads abide in me, who am devoted to the Self; may they abide in me. Om. Peace, peace, peace. A profound inquiry arises: By whose command does the mind move towards its objects? Who directs the vital force, the first to act within us? By whose will do people speak these words? Which god guides the eye and the ear? There is That, which is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, and the eye of the eye. Those who know That, the wise, leaving this world, become immortal. Yet, the eye does not reach there, nor speech, nor the mind. We do not know, nor do we understand how one might teach It. It is different from the known, and also beyond the unknown. This is what we have heard from the ancient teachers who explained it to us. That which is not spoken by speech, but by which speech is spoken—know That alone as Brahman, not this which people worship here. That which the mind does not think, but by which the mind is thought—know That alone as Brahman, not this which people worship here. That which the eye does not see, but by which the eyes are made to see—know That alone as Brahman, not this which people worship here. That which the ear does not hear, but by which the ear is made to hear—know That alone as Brahman, not this which people worship here. That which the breath does not vitalize, but by which breath is directed—know That alone as Brahman, not this which people worship here. If you think, “I know Brahman well,” then you know only a little of Its true form. What you know among the gods and among men is only partial. You must still inquire further into It. I do not think I know It well, nor do I think I do not know It. Among us, one who understands this knows It; nor do I think I do not know It. For the one who thinks he knows, It is unknown; for the one who does not think he knows, It is known. It is unknown to those who think they know, but known to those who do not think they know. It is realized when it is known in every state of consciousness; by such knowledge one attains immortality. By the Self, one gains strength; by knowledge, one attains immortality. If one knows It here, then there is truth; if one does not know It here, there is great loss. The wise, having realized It in all beings, become immortal after departing from this world. Now, hear a story: Brahman won victory for the gods. The gods, filled with pride, thought, “This victory is ours; this greatness belongs to us alone.” Brahman, knowing their pride, appeared before them. Yet, they did not recognize this mysterious being. They turned to Agni and said, “O Jātavedas, find out what this mysterious being is.” Agni agreed and approached the being, who asked him, “Who are you?” Agni replied, “I am Agni; I am Jātavedas.” The being asked, “What power is there in you?” Agni answered, “I can burn up all that is upon the earth.” The being placed a blade of grass before him and said, “Burn this.” Agni approached it with all his might, but was unable to burn it. He turned back, unable to understand what that spirit was. Then the gods sent Vāyu: “Vāyu, find out what this spirit is.” Vāyu agreed and approached the being, who asked, “Who are you?” Vāyu replied, “I am Vāyu, I am Mātariśvan.” The being asked, “What power is there in you?” Vāyu answered, “I could carry away all that is upon the earth.” The being placed a blade of grass before him and said, “Take this up.” Vāyu approached it with all his speed, but was unable to move it. He turned back, unable to understand what that spirit was. Then the gods sent Indra: “Maghavan, find out what this spirit is.” Indra agreed and approached the being, but it vanished before him. In that very space, Indra encountered a woman, exceedingly beautiful—Uma, the daughter of Himavat. He asked her, “What is this spirit?” Uma replied, “It is Brahman. In the victory of Brahman, you should rejoice.” Then Indra understood that it was Brahman. Therefore, Agni, Vāyu, and Indra excel the other gods, for they came nearest to That and were the first to know that it was Brahman. Especially Indra excels, for he came nearest to That and was the first to know that it was Brahman. Its instruction is this: as lightning flashes forth, or as the eye blinks—such is Its manifestation among the gods. And in individuals, it is as if the mind moves swiftly, and by it, one remembers repeatedly; this is intention. That is indeed to be revered as “That Delight.” One should meditate on It as “That Delight.” Whoever knows this, all beings long for him. “Teach us the Upaniṣad, sir,” the students requested. The teacher replied, “I have indeed taught you the Upaniṣad, the secret doctrine concerning Brahman.” Its foundation is austerity, self-control, and action; the Vedas are its limbs, and truth is its abode. Whoever knows this thus, casting off sin, stands firm in the boundless, highest world of heaven—stands firm indeed.