Bhashya
अमृतशब्दवाच्यः प्राणः छन्न इति च उपसंहृतम् ।स एव च प्राणो बाह्याधारभेदेष्वनेकधा विसृतः ।प्राण एको देव इत्युच्यते ।तस्यैव बाह्यः पिण्ड एकः साधारणः—विराट् वैश्वानरः आत्मा पुरुषविधः प्रजापतिः कः हिरण्यगर्भः—इत्यादिभिः पिण्डप्रधानैः शब्दैराख्यायते सूर्यादिप्रविभक्तकरणः ।एकं च अनेकं च ब्रह्म एतावदेव, नातः परमस्ति प्रत्येकं च शरीरभेदेषु परिसमाप्तं चेतनावत् कर्तृ भोक्तृ च-इति अविद्याविषयमेव आत्मत्वेनोपगतो गार्ग्यो ब्राह्मणो वक्ता उपस्थाप्यते ।तद्विपरीतात्मदृक् अजातशत्रुः श्रोता ।एवं हि यतः पूर्वपक्षसिद्धान्ताख्यायिका रूपेण समर्प्यमाणोऽर्थः श्रोतुश्चित्तस्य वशमेति ; विपर्यये हि तर्कशास्त्रवत्केवलार्थानुगमवाक्यैः समर्प्यमाणो दुर्विज्ञेयः स्यात् अत्यन्तसूक्ष्मत्वाद्वस्तुनः ; तथा च काठके—‘श्रवणायापि बहुभिर्यो न लभ्यः’ इत्यादिवाक्यैः सुसंस्कृतदेवबुद्धिगम्यत्वं सामान्यमात्रबुद्ध्यगम्यत्वं च सप्रपञ्चं दर्शितम् ; ‘आचार्यवान्पुरुषो वेद’ ‘आचार्याद्धैव विद्या’ इति च च्छान्दोग्ये ; ‘उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः’ इति च गीतासु ; इहापि च शाकल्ययाज्ञवल्क्यसंवादेनातिगह्वरत्वं महता संरम्भेण ब्रह्मणो वक्ष्यति—तस्मात्श्लिष्ट एव आख्यायिका रूपेण पूर्वपक्षसिद्धान्तरूपमापाद्य वस्तुसमर्पणार्थ आरम्भः ।आचारविध्युपदेशार्थश्च— एवमाचारवतोर्वक्तृश्रोत्रोराख्यायिकानुगतोऽर्थोऽवगम्यते ।केवलतर्कबुद्धिनिषेधार्था च आख्यायिका—‘नैषा तर्केण मतिरापनेया’ ‘न तर्कशास्त्रदग्धाय’ इति श्रुतिस्मृतिभ्याम् ।श्रद्धां च ब्रह्मविज्ञाने परमं साधनमित्याख्यायिकार्थः ; तथा हि गार्ग्याजातशत्र्वोरतीव श्रद्धालुता दृश्यत आख्यायिकायाम् ; ‘श्रद्धावाँल्लभते ज्ञानम्’ इति च स्मृतिः ॥
In plain words
The breath, spoken of as the immortal, was concluded as hidden. Yet that very breath, branching out across various external supports, is called the one divine breath. Its outer, shared form is designated by names centered on embodiment—Virat, Vaisvanara, the cosmic Self, the person-formed Prajapati, Hiranyagarbha—with its faculties distributed like the sun and stars. Brahman, both single and manifold, is precisely this; there is nothing higher beyond it. Yet viewing this as individually present in each body, conscious, acting, and enjoying—this falls entirely within ignorance, represented by the brahmin Gargya who takes this conditioned state to be the true Self. The listener is Ajatashatru, whose vision of the Self is the exact reverse. A teaching delivered through a narrative of challenge and resolution enters the seeker's heart with ease; whereas if it were presented through abstract logic alone, it would remain obscure due to the supreme subtlety of the truth. Thus the Katha declares that this Self is not easily heard by many, and the Chandogya affirms that true knowledge comes only from a teacher, while the Gita confirms that those who see the truth will instruct you. Here too, in the dialogue between Shakalya and Yajnavalkya, the fathomless mystery of Brahman will be unveiled with intense earnestness. Therefore, introducing the teaching through a narrative dialogue is perfectly fitted for revealing reality. It also instructs us in proper discipline: the truth is readily grasped when conveyed through disciplined speakers and listeners. Furthermore, the story serves to put aside mere dry reasoning—as Shruti and Smriti remind us that this understanding cannot be reached through logic alone. The story also shows that reverence is the supreme instrument in the knowledge of Brahman, for we see profound faith in both Gargya and Ajatashatru, echoing the memory text: 'The faithful one attains knowledge.'
Close to the Sanskrit
The prana designated by the word 'immortal' was concluded as being hidden. And that same prana, spread out in various ways among external supports of existence, is called the one god, prana. His external common aggregate body is named through terms predominantly corporeal, such as Virat, Vaisvanara, Atman, Purushavidha, Prajapati, Ka, Hiranyagarbha, and others, having its instruments distributed like the sun and the like. Brahman, as both one and manifold, is precisely this much; nothing higher exists beyond this. And each individual embodiment completely pervaded, endowed with consciousness, acting as agent and enjoyer—thus, belonging entirely to the realm of ignorance, Gargy a brahmin speaker is presented as having taken this to be the self. The listener is Ajatashatru, who has the opposite view of the self. Thus, because the meaning being communicated in the form of a story of objection and conclusion comes easily into the grasp of the listener's mind; whereas if it were delivered through dry logical sentences alone, it would be difficult to grasp due to the extreme subtlety of the object. And thus it is shown with elaboration in the Katha texts by such passages as 'Not obtainable even for hearing by many,' and in the Chandogya by 'The person who has a teacher knows,' 'Knowledge is indeed obtained from the teacher,' and in the Bhagavad Gita by 'Those who know the truth will instruct you in knowledge.' Here too, in the dialogue between Shakalya and Yajnavalkya, the extreme profundity of Brahman will be declared with great earnestness—therefore, the commencement in the form of a story embodying objection and conclusion is fitting for the purpose of presenting reality. And it has the purpose of teaching proper conduct; thus the meaning accompanied by the narrative of disciplined speaker and listener is understood. And the narrative has the purpose of prohibiting mere logical intellect: 'This understanding is not to be attained by reasoning,' 'Not for one burned by logic'—according to Shruti and Smriti. And the purpose of the narrative is that faith is the supreme means in the knowledge of Brahman; and thus extreme faithfulness of Gargya and Ajatashatru is seen in the narrative; and memory also states: 'The faithful one attains knowledge.'