Bhashya
तथा अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति ।स वै दैवः प्राणः किलक्षण इत्युच्यते— यः संचरन् प्राणि-भेदेषु असंचरन् समष्टिव्यष्टिरूपेण-अथवा संचरन् जङ्ग-मेषु असंचरन्स्थावरेषु-न व्यथते न दुःखनिमित्तेन भयेनयुज्यते ; अथो अपि न रिष्यति न विनश्यति न हिंसा-मापद्यते ।सः- यो यथोक्तमेव वेत्ति त्र्यन्नात्मदर्शनं सः-सर्वेषां भूतानामात्मा भवति, सर्वेषां भूतानां प्राणो भवति,सर्वेषां भूतानां मनो भवति, सर्वेषां भूतानां वाग्भवति-इत्येवं सर्वभूतात्मतया सर्वज्ञो भवतीत्यर्थः-सर्वकृच्च ।यथैषापूर्वसिद्धा हिरण्यगर्भदेवता एवमेव नास्य सर्वज्ञत्वे सर्वकृत्त्वेवा कश्चित्प्रतिघातः ; स इति दार्ष्टान्तिकनिर्देशः ।किंच य-थैतां हिरण्यगर्भदेवताम् इज्यादिभिः सर्वाणि भूतान्यवन्तिपालयन्ति पूजयन्ति, एवं ह एवंविदं सर्वाणि भूतान्यव-न्ति - इज्यादिलक्षणां पूजां सततं प्रयुञ्जत इत्यर्थः ॥
In plain words
In that same way, the divine life-force from the waters and the moon enters him. What is the nature of that life-force? Moving among different creatures yet resting in the whole and the part, moving in mobile things yet still in stationary things, it suffers no agitation, nor is it touched by any terror born of grief. It is neither diminished, nor destroyed, nor injured. He who knows the Self as the three forms of sustenance becomes the self, the breath, the mind, and the speech of all beings. Realizing himself as everything, he becomes all-knowing and all-doing. Just as the ancient deity Hiranyagarbha meets with no obstruction in his omniscience and omniactivity, so this knower meets with none—this is the illustration's point. And just as all beings nourish and revere Hiranyagarbha through sacrifice, so do all beings constantly offer that same worship of reverence to the man who knows.
Close to the Sanskrit
In the same way, the divine prana from the waters and from the moon enters him. That divine prana, of what character is it said to be? Who moving in differences of beings, or not moving in aggregate and individual form, or moving in mobile things and not moving in stationary things, is not perturbed, is not joined by fear caused by sorrow; and moreover does not suffer, does not perish, does not attain injury. He who knows precisely thus the vision of the self as the three foods, he becomes the self of all beings, becomes the prana of all beings, becomes the mind of all beings, becomes the speech of all beings; thus in this manner, through being the self of all beings, he becomes omniscient, and omni-active. Just as this pre-existing Hiranyagarbha deity—just so, there is no obstruction whatsoever to this one's omniscience and omniactivity; this is the pointing out of the illustrated subject. Furthermore, just as all beings protect, nourish, and worship this Hiranyagarbha deity through sacrifices and the like, even so do all beings cherish one who knows thus—meaning that they continually offer him worship characterized by sacrifice and the like.