अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसंज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसंज्ञोऽयंभूतत्माऽग्निसंज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्छून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥६.१० ॥
In plain words
Now something further is to be known, a higher unfolding of this sacrifice in the Self: how it is that there is food and an eater of food. This is the explanation of it. The conscious person stands within primal matter, and he is the enjoyer; he enjoys the food that is of nature. This elemental self is his food, and its maker is primal matter. Therefore what is enjoyed has the three strands, and the enjoyer is the person who stands within. Here what is seen is the proof: since animals arise from seed, the seed is what is enjoyed. By this the enjoyability of primal matter is explained. Therefore the person is the enjoyer and nature is what is enjoyed; standing in it, he enjoys. The food that is of nature, since it is transformed by the differing of the three strands, is the subtle body from the great one down to the particulars; and by this the fourteenfold way is explained. This world, which is made of food, bears the names pleasure, pain and delusion. There is no grasping of the taste of a seed until there is a bringing forth; and even then, in its three states, it has the nature of food — for by its being transformed as childhood, youth and old age it has the nature of food. And thus there is the perceiving of primal matter when it has come into manifestness. There intellect and the rest become tastes, as resolve, will and self-conceit; then the objects of the senses become the five tastes; and so all the works of the senses and the works of the breaths. Thus there is manifest food and unmanifest food. The enjoyer of this is without the strands; and because he is the enjoyer, his consciousness is established. As fire is the giver of food to the gods and Soma is the food, so by fire is the food. He who knows thus — this elemental self is called Soma, and it is also called fire, since it is said to have the unmanifest for its mouth; for the person enjoys the threefold by the mouth of the unmanifest. He who knows thus is a renouncer, a man of the discipline, and one who sacrifices in the Self. And as no one touches women who have entered an empty house, so he who does not touch the objects of the senses that have entered him is a renouncer, a man of the discipline, and one who sacrifices in the Self.