अयं वायुः सर्वेषां भूतानां मधु ।अस्य वायोः सर्वाणि भूतानि मधु ।यश्चायमस्मिन् वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो यमेव स योऽयमात्मा ।इदं अमृतमिदं ब्रह्मेदं सर्वम् ॥२,५.४ ॥
In plain words
This wind is the honey of all beings, and all beings are the honey of this wind. And the shining, immortal person who is in this wind, and the shining, immortal person here in the breath — he is this Self. This is the immortal, this is Brahman, this is all.
The commentators
Bṛhadāraṇyakopaniṣadbhāṣyam· bhāṣya
तथा वायुः, अध्यात्मं प्राणः । भूतानां शरीरारम्भक- त्वेनोपकारात् मधुत्वम् ; तदन्तर्गतानां तेजोमयादीनां कर- णत्वेनोपकारान्मधुत्वम् ; तथा चोक्तम् — ‘तस्यै वाचः पृथिवी शरीरं ज्योतीरूपमयमग्निः’ इति ॥
In plain words
Wind works the same way -- in your own body, its home is the breath. Why call any of this 'honey'? Because each element helps build the bodies beings live in, and beings, in turn, help those elements through the shining presence living inside them -- it runs both ways. As it has been said elsewhere: 'Earth is the body of speech, and fire is its shining form.'
Close to the Sanskrit
Likewise [for] wind; within the body, breath [is its counterpart]. The 'honey'-ness [of the elements] is on account of their benefit in that they originate/constitute the bodies of beings; the 'honey'-ness [of beings, reciprocally] is on account of the benefit through those luminous beings included within them, by way of being instruments. And thus it has been said: 'Of that speech, the earth is the body; this fire is its luminous form.'