अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन समासं व्यतिषंदहेन्नैवैनं ब्रूयुः पितृहासीति न मातृहासीति न भ्रातृहासीति न स्वसृहासीति नाचार्यहासीति न ब्राह्मणहासीति ॥ ७.१५.३ ॥
In plain words
But when the breath has gone out of them, even if he were to heap them together and burn them with a spit, men would not say to him, "Thou art a slayer of thy father," or "of thy mother," or "of thy brother," or "of thy sister," or "of thy teacher," or "of a brahmin."
The commentators
Chāndogyopaniṣadbhāṣyam
अथ यद्यप्येनानुत्क्रान्तप्राणाञ्छूलेन
अथ एनानेव उत्क्रान्तप्राणान् त्यक्तदेहनाथान् यद्यपि शूले- न समासं समस्य व्यतिषंदहेत् व्यत्यस्य संदहेत् , एवमप्य- तिक्रूरं कर्म समासव्यत्यासादिप्रकारेण दहनलक्षणं तद्देहसं- बद्धमेव कुर्वाणं नैवैनं ब्रूयुः पितृहेत्यादि । तस्मादन्वयव्य- तिरेकाभ्यामवगम्यते एतत्पित्राद्याख्योऽपि प्राण एवेति ॥
In plain words
Now even if these [with a spear]...
Now, if someone were to spear and cremate these very bodies after the life-breath has departed and the master of the body is gone, mixing and burning them together in a horribly cruel manner, people would still not accuse him of being a father-slayer or anything of the sort. Therefore, by the method of presence and absence, it is understood that what we call a father or relative is truly Prana alone.
Close to the Sanskrit
Now even if these whose prana has departed with a spear...
Now, even if one were to stake and burn these very relatives whose prana has departed and who have lost their bodily master, grouping and intermixing them through permutation—even while performing such an extremely cruel act of cremation related solely to the body, people would never accuse him saying 'He is a father-slayer' and so forth. Therefore, through presence and absence, it is understood that what is designated as father and others is Prana itself.