Bhashya
अध्यात्मार्धिभूताधिदैवभावेन व्यवस्थितम् एतदेव त्रयं नाम रूपं कर्मेति ।तदेतत् वक्ष्यमाणम् ; अमृतं सत्येन च्छन्नमित्येतस्य वाक्यार्थमाह— प्राणो वा अमृतम् करणात्मकः अन्तरुपष्टम्भकः आत्मभूतः अमृतः अविनाशी ; नामरूपे सत्यं कार्यात्मके शरीरावस्थे ; क्रियात्मकस्तु प्राणः , तयोरुपष्टम्भकः बाह्याभ्यां शरीरात्मकाभ्यामुपजनापायधर्मिभ्यां मर्त्याभ्यां छन्नः अप्रकाशीकृतः ।एतदेव संसारसत्त्वमविद्याविषयं प्रदर्शितम् ; अत ऊर्ध्वं विद्याविषय आत्मा अधिगन्तव्य इति चतुर्थ आरभ्यते ॥
In plain words
This very triad—name, form, and action—is established across the subjective, objective, and cosmic dimensions. Now, regarding that topic which is about to be discussed, the commentator explains the meaning of the verse 'The immortal is covered by truth': Prāṇa, which is the nature of the senses and the inner support, is the immortal and imperishable Self. Name and form constitute the 'truth' or manifest effect housed within physical bodies. Prāṇa is action, sustaining both, yet obscured and hidden by those two mortal name-and-forms which are bound by birth and death. Thus, worldly existence belonging to the realm of ignorance has been portrayed. Consequently, the Self belonging to the domain of true knowledge is now to be understood—with this aim the fourth section is begun.
Close to the Sanskrit
Established through the subjective, objective, and divine perspectives is this very triad of name, form, and action. That very same subject, which is about to be explained—he now gives the meaning of the scriptural sentence, 'The immortal is covered by truth'—Prāṇa, consisting of organs, supporting from within, constituting the Self, immortal, imperishable; whereas name and form are 'truth', existing as effects in the condition of bodies; and Prāṇa is of the nature of action, supporting both of them, concealed and rendered unmanifest by the two mortal name-and-forms which are subject to birth and death. This very existence of saṃsāra, belonging to the domain of ignorance, has thus been shown; therefore, hereafter the Self belonging to the domain of knowledge is to be realized—with this intent the fourth [brāhmaṇa] is commenced.