अथैतस्य प्राणस्यापः शरीरम् ।ज्योतीरूपमसौ चन्द्रः ।तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः ।त एते सर्व एव समाः सर्वेऽनन्ताः ।स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति ।अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ॥बृह. १,५.१३ ॥
In plain words
Of that breath the waters are the body, and that moon is its form of light. Therefore, as far as the breath reaches, so far reach the waters and so far that moon. These are all alike, all endless. He who worships them as having an end wins a world that has an end; but he who worships them as endless wins a world that is endless.
The commentators
Bṛhadāraṇyakopaniṣadbhāṣyam· bhāṣya
यावत्संसारभाविनो हि ते । न हि कार्यकरणप्रत्याख्यानेन संसारोऽवगम्यते ; कार्यकरणात्मका हि त इत्युक्तम् । स यः कश्चित् ह एतान् प्रजापतेरात्मभूतान् अन्तवतः परिच्छिन्नान् अध्यात्मरूपेण वा अधिभूतरूपेण वा उपास्ते, स च तदुपासनानुरूपमेव फलम् अन्तवन्तं लोकं जयति, परिच्छिन्न एव जायते, नैतेषामात्मभूतो भवतीत्यर्थः । अथ पुनः यः ह एताननन्तान् सर्वात्मकान् सर्वप्राण्यात्मभूतान् अपरिच्छिन्नान् उपास्ते, सोऽनन्तमेव लोकं जयति ॥
In plain words
Because these entities belong entirely to the realm of relative existence, they cannot be transcended merely by denying the physical body and its organs—for they themselves are constituted of body and organs, as has already been stated. Whoever meditates upon these manifestations of Prajapati as finite, limited, and bounded, whether viewed within the subjective self or within the objective elements, reaps a reward matching his meditation: he conquers only a finite world and is born limited, never attaining the unconditioned essence of these realities. But whoever meditates upon them as infinite, as the self of all, as the innermost life of every creature, without boundary or limitation—he attains nothing less than the infinite world itself.
Close to the Sanskrit
As long as those who exist in samsara certainly are not understood through the rejection of body and organs; because it has been said that they are of the nature of body and organs. That whoever worships these, which are forms of Prajapati, endowed with ends, limited, as the subjective self or as the objective element, he also conquers a limited world conforming to that worship, is born limited, and does not become of the nature of the self of these, this is the meaning. But again, whoever worships these as infinite, of the nature of all, of the nature of the self of all living beings, unbounded, he conquers the infinite world indeed.