"He approaches the tree Ilya, and the odor of Brahman reaches him. He approaches the city Sâlagya, and the flavor of Brahman reaches him. He approaches the palace Aparâgita, and the splendor of Brahman reaches him. He approaches the door-keepers Indra and Pragâpati, and they run away from him. He approaches the hall Vibhu, and the glory of Brahman reaches him and he thinks, 'I am Brahman.' He approaches the throne Vikakshanâ. The Sâman verses, Brihad and Rathantara, are the eastern feet of that throne; the Sâman verses, Syaita and Naudhasa, its western feet; the Sâman verses, Vairûpa and Vairâga, its sides lengthways, south and north; the Sâman verses, Sâkvara and Raivata, its sides crossways, east and west. That throne is Pragñâ, knowledge, for by knowledge, self-knowledge, he sees clearly. He approaches the couch Amitaugas. That is Prâna, i.e., speech. The past and the future are its eastern feet; prosperity and earth its western feet; the Sâman verses, Brihad and Rathantara, are the two sides lengthways of the couch, south and north; the Sâman verses, Bhadra and Yagñâyagñiya, are its cross-sides at the head and feet, east and west; the Rik and Sâman are the long sheets, east and west; the Yagus the cross-sheets, south and north; the moon-beam the cushion; the Udgîtha the white coverlet; prosperity the pillow. On this couch sits Brahman, and he who knows himself one with Brahman, sitting on the couch, mounts it first with one foot only. Then Brahman says to him: 'Who art thou?' and he shall answer: 'I am like a season, and the child of the seasons, sprung from the womb of endless space, from the light, from the luminous Brahman. The light, the origin of the year, which is the past, which is the present, which is all living things, and all elements, is the Self. Thou art the Self. What thou art, that am I.' Brahman says to him: 'Who am I?' He shall answer: 'That which is, the true.' Brahman asks: 'What is the true?' He says to him: 'What is different from the gods and from the senses that is Sat, but the gods and the senses are Tyam. Therefore, by that name Sattya, or true, is called all this whatever there is. All this thou art.' This is also declared by a verse: 'This great Rishi, whose belly is the Yagus, the head the Sâman, the form the Rik, is to be known as being imperishable, as being Brahman.' "Brahman says to him: 'How dost thou obtain my male names?' He should answer: 'By breath.' Brahman asks: 'How my female names?' He should answer: 'By speech.' Brahman asks: 'How my neuter names?' He should answer: 'By mind.' 'How smells?' 'By the nose.' 'How forms?' 'By the eye.' 'How sounds?' 'By the ear.' 'How flavors of food?' 'By the tongue.' 'How actions?' 'By the hands.' 'How pleasures and pain?' 'By the body.' 'How joy, delight, and offspring?' 'By the organ.' 'How journeyings?' 'By the feet.' 'How thoughts, and what is to be known and desired?' 'By knowledge alone.'