अयं धर्मः सर्वेषां भूतानां मधु ।अस्य धर्मस्य सर्वाणि भूतानि मधु ।यश्चायमस्मिन् धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।इदममृतमिदं ब्रह्मेदं सर्वम् ॥बृह. २,५.११ ॥
In plain words
This law is the honey of all beings, and all beings are the honey of this law. And the shining, immortal person who is in this law, and the shining, immortal person here in what is lawful — he is this Self. This is the immortal, this is Brahman, this is all.
The commentators
Bṛhadāraṇyakopaniṣadbhāṣyam
आकाशान्ताः पृथिव्यादयो भूतगणा देवतागणाश्च का- र्यकरणसंघातात्मानः उपकुर्वन्तो मधु भवन्ति प्रतिशरीरि- णमित्युक्तम् । येन ते प्रयुक्ताः शरीरिभिः संबध्यमाना मधुत्वेनोपकुर्वन्ति, तत् वक्तव्यमिति इदमारभ्यते—
अयं धर्मः— ‘अयम्’ इति अप्रत्यक्षोऽपि धर्मः कार्येण तथा दृष्टेनानुष्ठीयमानेन आचाररूपेण सत्याख्यो भवति, स एव धर्मः; सोऽपि द्विप्रकार एव सामान्यविशेषात्म- रूपेण- सामान्यरूपः पृथिव्यादिसमवेतः, विशेषरूपः कार्य- करणसंघातसमवेतः; तत्र पृथिव्यादिसमवेते वर्तमानक्रिया- रूपे सत्ये, तथा अध्यात्मं कार्यकरणसंघातसमवेते सत्ये, भवः सात्यः- 'सत्येन वायुगवाति' इति श्रुत्यन्तरात् ॥
In plain words
We have already said this much: every group of beings and every group of deities, from earth all the way to space, is built of body and organs, and each one serves as honey for every embodied creature. What remains is to say exactly how — by what means these elements and deities, linked as they are to embodied beings, actually function as honey. That is what the text takes up now.
'This is dharma' — take the word 'this' seriously. Dharma itself can never be seen directly. What you see is its effect: conduct, actually carried out, visible in the world — and that visible practice is what earns the name 'truth.' That is dharma. And it comes in exactly two forms: a general form, living in earth and the other elements, and a particular form, living in your own body and its organs. Wherever that living activity shows up as truth — out there in the elements, or in here in your own body — what arises from it is called 'the truthful.' As another scripture puts it: 'by truth the wind blows.'
Close to the Sanskrit
It has been stated that the groups of beings and the groups of deities, from earth up to space, whose nature is the aggregate of body and organs, become honey by serving each embodied being. That by which they, thus employed and connected with embodied beings, serve in the state of honey — that is to be stated; this is now begun—
'This dharma' — [as to the word] 'this': although dharma is not perceptible, still, through its effect — namely through conduct, seen and being performed — it becomes known by the name 'truth'; that alone is dharma. That too is of exactly two kinds, in the form of the general and the particular: the general form inheres in earth and the rest; the particular form inheres in the aggregate of body and organs. There, when the present activity inherent in earth and the rest is truth, and likewise, with reference to the self, when it is truth as inherent in the aggregate of body and organs, that which arises is 'sātya' — on the authority of another scriptural text, 'by truth the wind blows.'