Many of the Upaniṣads continue the idea of the three worlds in the Vedas but add to this cosmology an inner, more existential meaning. When the student Aśvala asks how many oblations there will be, the sage Yājn̄avalkya responds that each oblation has its own modality and is therefore connected to the specific world that shares that modality. The oblations that flare will win the world of the gods, for the world shines that way. The oblations that overflow (atinedante) will go to the world of the ancestors, for that world is "over above" (ati). The oblations that lie down (adhiśerate) will go to this human world, for that world is here below (adha). This imagery continues a basic cosmology that one sees in earlier Vedic texts of the worlds of the gods, the fathers, and the ancestors. However, it attributes, through etymologies, different modes of being to each of the offerings and each of worlds. In other passages the three-fold world is described in a progression of size from one to sixty-four, a numerology that is recurrent in many later cosmological texts. Finally, in other passages the three levels (bhūr, bhuvaḥ, svaḥ) of the Vedic world are expanded into seven realms, many of the additional realms again connoting "modes of being": mahas, janas, tapas (meditative heat), and satyam (truth). The second kind of Upaniṣadic space is the body itself. Each of the basic sacrificial procedures, present from the earliest Vedic ritual texts, becomes homologized with the individual breathing body as well as the world itself. In the Bṛhadāraṇyaka and other Upaniṣads the sacrificial fires are seen as part of the inner workings of the body; the role of the Adhvaryu priest is identified with their eyes and the process of sight itself, and this sight can see the nature of the whole world (Bṛhadāraṇyaka Upaniṣad 3:1:5). In other passages it is not only the cosmology of the sacrifice that is given to the body but also the cosmology of the entire world and its topography. For instance, rivers of the world are identified as the rivers contained within the body (Bṛhadāraṇyaka Upaniṣad 1:1:1; Śvetāśvatara Upaniṣad 1:4:5), the eye of the world is also the sight of the body (Chāndogya Upaniṣad 1:7:4), and so on. The third kind of Upaniṣadic space is that of brahman itself. Brahman is also spoken of as a formulation of truth—a truth that is to be attained by wise men and women who have practiced meditation and focused on the forest teachings for a long time. Brahman is the highest object of the teachings on hidden connections—an object rooted in austerity and the knowledge of the self (Śvetāśvatara Upaniṣad 1:9). The imagery here is not simply that of a truth to be attained but of an abode in its own right, where the sun never sets nor rises (Chāndogya Upaniṣad 3:11). Similarly other Upaniṣads also describe brahman as a stainless realm (Praśna Upaniṣad 1.16) in its own right—a world of unending peace, an ancient formulation that is heard in the heavenly abodes.