Bhashya
त्तप्रकारान्तरनिर्देशसामर्थ्यलभ्यः ।केन पुनः प्रकारेण प्रा-णस्य तुल्यत्वमित्युच्यते—समः प्लुषिणा पुत्तिकाशरीरेण,समो मशकेन मशकशरीरेण, समो नागेन हस्तिशरीरेण,सम एभिस्त्रिभिर्लोकैः त्रैलोक्यशरीरेण प्राजापत्येन, समो-ऽनेन जगद्रूपेण हैरण्यगर्भेण ।पुत्तिकादिशरीरेषु गोत्वादिव-त्कात्स्न्येन परिसमाप्त इति समत्वं प्राणस्य, न पुनः शरीर-मात्रपरिमाणेनेव ; अमूर्तत्वात्सर्वगतत्वाच्च ।न च घटप्रासा-दादिप्रदीपवत्संकोचविकासितया शरीरेषु तावन्मात्रं सम-त्त्वम् ।‘त एते सर्व एव समाः सर्वेऽनन्ताः’ इति श्रुतेः ।सर्वगतस्य तु शरीरेषु शरीरपरिमाणवृत्तिलाभो न विरुध्यते ।एवं समत्वात्सामारूपं प्राणं वेद यः श्रुतिप्रकाशितमहत्त्वंतस्यैतत्फलम्—अश्नुते व्याप्नोति, साम्नः प्राणस्य, सायुज्यंसयुग्भावं समानदेहेन्द्रियाभिमानत्वम्, सालोक्यं समान-लोकतां वा, भावनाविशेषतः, य एवमेतत् यथोक्तं साम प्राणंवेद—आ प्राणात्माभिमानाभिव्यक्तेरुपास्ते इत्यर्थः ॥
In plain words
This is grasped through the power of indicating another mode. In what manner is the equality of prāṇa explained? He is equal to a flea and the body of a termite; equal to a gnat and the body of a gnat; equal to an elephant and the body of an elephant; equal to these three worlds and the universal body of Prajāpati; equal to this entire world-form of Hiraṇyagarbha. Just as cowness and other universals are fully present in each individual termite body without loss, so prāṇa's equality is all-encompassing. It is not limited by the mere size of any physical body, for prāṇa is formless and omnipresent. Nor does it expand and contract like the light of a lamp placed inside a pot or a mansion. Scripture confirms this: 'All these indeed are equal, all are infinite.' For the all-pervading prāṇa, operating within the limits of various bodies is by no means contradictory. One who thus understands prāṇa as embodying the nature of the sāman by virtue of this universal equality reaps the fruit declared by scripture: through specialized meditation, he attains union, companionship, or shared worlds with the sāman-prāṇa, identifying his own senses and body with it. Whoever worships this described sāman-prāṇa—maintaining this profound contemplation until the full realization of the self as prāṇa—that is the true import.
Close to the Sanskrit
Is attainable by the capacity of indicating another mode. By what kind of manner is the equality of prāṇa stated? He is equal with a flea, with the body of a termite; equal with a gnat, with the body of a gnat; equal with an elephant, with the body of an elephant; equal with these three worlds, with the body of the three worlds pertaining to Prajāpati; equal with this world-form pertaining to Hiraṇyagarbha. As in the case of cowness etc. in termite bodies, he is fully attained in entirety, thus is the equality of prāṇa, not again by the mere measure of the body, because of being formless and all-pervading. Nor like a lamp in a pot or palace is that much equality in bodies by way of contraction and expansion. Because of the shruti: 'They all indeed are equal, all are infinite.' But for the all-pervading one, the acquisition of function as measured by the body is not contradicted. Thus, who knows prāṇa having the nature of sāman because of equality, for him this fruit illuminated by the shruti—he attains, pervades of the sāman, of prāṇa, union, conjunction, identity of ego with common body and senses, or living in the same world, according to the specialty of meditation. Whoever knows thus this sāman-prāṇa as stated—meditates up to the manifestation of identification with the self as prāṇa, this is the meaning.