Bhashya
एवम्, अतोऽहं विश्वं सर्वं भुवनम् अभ्यभवाम् अभिभवामि सुवर्न ज्योतीः सूर्यज्योतिरिव ।यद्वा सुवर्णाकारस्योपास्यस्य ज्योतिः प्रकाशः अहमेव भवामीति फलनिर्देशः ।इदं च फल- मनुषङ्गात् प्रतिपदं प्रतिपादं च अनुसंधेयम् ।असकृत्साकारा- खण्डवाक्यार्थोपदेशे हि दार्ढ्यं स्यात्- तत्त्वमसीति नवकृत्व उपदेशवत् ।एवं साकारनिष्ठस्य यद्यन्तःकरणं शुद्धं ततोऽपि इदमेव फलं व्याख्यातम् ।अत एव नोत्तरोपसंहारः प्राक्त- नवन् तस्मादुच्यत इति, उपासनाभ्यासादद्वैतापत्तेः ; 'यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्' इति श्रुतेः ।एत- त्सर्वं सामाङ्गप्रणवेन हृदयमन्त्रव्याख्यानावसरे स्पष्टीक्रि- यते ।य उपासकः एवं प्रागुक्तमुपास्यम् अहंग्रहोपास- नया अधिकारतरतमभावाद्वा उपास्योपासकभावेन वा वेद उपास्ते ।इति-शब्दः प्रागुक्तसफलोपासनसमाप्तिं दर्शयति ।उपनिषदिति उपनिषच्छब्दो व्याख्यातः ।इदं च सामा- धीतं नैवेद्ये विनियुक्तं तच्च आनुष्टुभं द्रष्टव्यम् ।न तु षट्स्वरं साङ्गं वा, यतः प्रथमोपनिषदि यच्छब्दस्य तृतीय- व्याख्यानावसरे तथैव व्याख्यातत्वात् ।आनुष्टुभं च अनु- ष्टुप्स्वराभ्यां गेयम् ।तौ च प्रथमोत्तमौ, तथा च अनुष्टुभा भूतोत्पत्तिव्याख्यानावसरे साक्षित्वेनोद्भावितायाम् ऋचि 'त-
In plain words
So: 'That is why I have overcome' — meaning simply 'I overcome' — this whole universe, every world, shining like the sun's own light. Or, taken another way: 'The light of that golden form I meditate on — that very radiance is who I am.' That is the fruit this meditation promises. And you're meant to carry that fruit in mind through every single word and clause that follows — because real firmness only comes from teaching an undivided truth again and again, the way 'that thou art' is traditionally taught nine times over. In just the same way, once someone settled in this form-based meditation has a purified mind, that very fruit already applies to him too — that has just been explained. That is exactly why there's no closing line here like the ones before it, no 'therefore it is called...' — because non-duality itself is what repeated meditation delivers, straight from the scripture's own words: 'But when everything has become nothing but the Self for someone — then what is there left to see, and who is left to see it?' All of this gets spelled out plainly when the Sāman chant, its companion syllable Om, and the 'Heart' mantra come up for explanation. Any meditator who worships this already-described object in this way — whether by treating it as his own 'I', according to how ready he is, or by keeping worshipper and worshipped apart — reaches it. The word 'iti' marks that this fruitful meditation is now complete. And the word 'upaniṣad' has been explained. This chant, though sung together with the Sāman, is used in the food-offering, and you should take it as set to the Anuṣṭubh melody — not as a six-note or limb-accompanied chant — because the first Upaniṣad-passage already explained this exact point when it took up the word 'yat' for the third time. The Anuṣṭubh portion is sung on the two Anuṣṭup notes, the first and the topmost of the scale. And in the same way, an Anuṣṭubh verse is cited as a witness when the origin of created beings comes up — in the verse that begins 'that…' — and there the page runs out.
Close to the Sanskrit
Thus: 'Hence I have overcome' — [glossed as] 'I overcome' — this whole universe, every world, [my radiance] golden light like the light of the sun. Or alternatively: 'The light, the radiance, of the golden-formed object of meditation, I myself alone am' — this is the statement of the fruit [of the meditation]. And this same fruit, carried over by implication, is to be kept continuously in mind with every word and every clause. For firmness [of realization] would result only from the repeated teaching of the undivided meaning of a sentence [applied] to a meditation-object possessing form — as with the teaching of 'that thou art' repeated nine times. Just so, for one established in meditation-with-form, if the inner faculty becomes pure, this same fruit has [already] been explained as resulting even from that. For this very reason there is no closing recapitulation here, of the kind found with the earlier [mantras], saying 'therefore it is said [thus]' — because non-duality itself results directly from the repeated practice of meditation; as the scripture says: 'But when, for him, everything has become the Self alone, then by what and whom would he see [anything]?' All this is made explicit at the point where the Sāman chant together with its limb, the syllable Om, and the 'Heart' mantra are expounded. Whichever meditator, in this way, worships the previously-described object of meditation — knowing and worshipping it either by identifying with it as 'I', or according to varying degrees of qualification, or by holding meditator and object as two distinct — [attains the fruit]. The word 'iti' shows the completion of the previously-described fruitful meditation. The word 'upaniṣad' has [now] been explained. And this [portion], though recited [along with] the Sāman, is applied at the food-offering; and it is to be understood as set in the Anuṣṭubh metre — not as six-noted or accompanied by [ritual] limbs — because, in the first Upaniṣad-passage, at the third exposition of the word 'yat', it has already been explained in just the same way. And the Anuṣṭubh portion is to be sung with the two Anuṣṭup notes; these two are the first and the highest [notes of the scale]. And likewise, by an Anuṣṭubh verse cited as a witness-text at the exposition of the origin of created beings, in the verse [beginning] 'that …' — [the citation breaks off at the page boundary]