तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणाय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै तेऽवस्थिता योऽस्य भर्गः कं सञ्चितयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनोऽथ भर्ग इति यो ह वा अस्मिन्नादित्ये निहितस्तारकेऽक्षिणि चऐष भर्गाख्यो भाभिर्गतिरस्य हीति भर्गो भर्जति वैष भर्ग इति ब्रह्मवादिनोऽथ भर्ग इति भासयतीमाँल्लोकानिति रञ्जयतीमानि भूतानि गच्छत इति गच्छत्यस्मिन्नागच्छत्यस्मा इमाः प्रजास्तस्माद्भारकत्वाद्भर्गः शत्रून्सूयमानत्वात्सूर्यः सव्नात्सविता दानादादित्यः पवनात्पावमानोऽथायोऽथायनादादित्य इत्येवं ह्याह खल्वात्मनात्मामृताख्यश्चेता मन्ता गन्ता स्रष्टा नन्दयिता कर्ता वक्ता रसयिता घ्राता स्पर्शयिता च विभुविग्रहे सन्निष्ठा इत्येवं ह्याहाथ यत्र द्वैतीभूतं विङ्य़ानं तत्र हि शृणोति पश्यति जिघ्रतीति रसयते चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विङ्य़ानं कार्यकारणनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यं किं तदङ्ग वाच्यम् ॥५.७ ॥
In plain words
"That choicest light of Savitṛ" — that sun yonder is Savitṛ, and he is thus to be chosen by one who desires the Self, say those who speak of Brahman. "Let us meditate on the splendour of the god" — Savitṛ is the god, and his splendour is what I should think upon, say those who speak of Brahman. "Who may impel our thoughts" — the thoughts are the understandings, and he it is who may impel ours, say those who speak of Brahman. And as to "splendour": he who is set within that sun, and in the pupil of the eye, is called splendour, for his going is by his rays; or splendour, because it parches, say those who speak of Brahman; or splendour, because it lights up these worlds and gladdens these beings and goes into them, and these creatures come to it. Therefore, because it bears, it is bharga; because it brings forth, it is sūrya; because it presses out, it is savitṛ; because it gives, it is āditya; because it purifies, it is pāvamāna; and because of its course, it is āditya. So it is said: "By the Self the Self is called the immortal; it is the thinker, the ponderer, the goer, the creator, the giver of joy, the doer, the speaker, the taster, the smeller and the toucher, the pervading one established in the body." So it is said: "Where knowing has become twofold, there a man hears, sees, smells, tastes and touches, and the Self knows everything. But where knowing has become one, freed from cause and effect, beyond words, without likeness, beyond description — what, my friend, is to be said of that?"