अथान्यत्राप्युक्तम् द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् ।शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ ॥६.२२ ॥
In plain words
And it is said elsewhere too: There are two Brahmans to be meditated on, the one with sound and the one without sound; and it is by the one with sound that the soundless is made manifest. Now here the sound is Om. Going upward by it, a man comes to his end in the soundless. And it is said: This is the way, this is the immortal, this is union, this is the going out. And as a spider, going upward by its thread, wins open space, so he who meditates, going upward by Om, wins independence. Others, who hold to sound, do otherwise: stopping the ears with the thumbs, they listen to the sound in the space within the heart. Of it there are seven likenesses: as of rivers, a small bell, a bronze vessel, a wheel, the croaking of frogs, rain, and a man speaking in a sheltered place. Passing beyond each of these marks, they come to their setting in the highest, soundless, unmanifest Brahman. There they have no separate natures and are not separately to be told apart, as the many savours are when they have become honey. So it is said: "Two Brahmans are to be known, the Brahman that is sound and that which is beyond. He who is versed in the Brahman that is sound reaches the highest Brahman."