द्वे वाव खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् ।अथ यच्छान्तं तस्याऽऽधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्तर्वेद्याम् ।आस्न्यवशिष्टैरन्नपानैश्चाऽऽस्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति - अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभियजति सोमराज्यमुक्थेन सूर्यराज्यं षोडशिना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति ।वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः ।अन्तर्याण्डोपयोगादिमौ स्थितावात्मशुची तथा ॥ ॥६.३६ ॥
In plain words
There are these two forms of the light of Brahman: one at peace and one abounding. Of that which is at peace the support is space; of that which abounds the support is this food. Therefore let a man sacrifice within the altar with the formulas, with herbs and butter and flesh and cakes and boiled rice and the rest; and with the food and drink left in the mouth, holding the mouth to be the offering fire, for the increase of splendour, for the winning of the holy worlds and for immortality. On this they quote: "Let him who desires heaven perform the fire offering. By the Agniṣṭoma he wins the kingdom of Yama, by the Uktha the kingdom of Soma, by the Ṣoḍaśin the kingdom of the sun, by the Atirātra self-rule, and by the rite that ends after a thousand years the realm of Prajāpati." As a lamp stands by the joining of wick and vessel and oil, so these two stand — the self and the bright one — by the use of what is within the shell.