तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रंजयतीमानि भूतानि ग इति गच्छन्त्यस्मिन्नागच्छन्त्यस्मादिमाः प्रजास्तस्माद्भरगत्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥६.७ ॥
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 it is what is called his splendour that 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 yonder, and is the pupil in the eye, is called splendour, for his going is by his rays; or splendour because it parches — this is Rudra, say those who speak of Brahman. Or take it letter by letter: bha, because it lights up these worlds; ra, because it gladdens these beings; ga, because these creatures go into it and come from it. Therefore, because it bears, it is bharga. It is sūrya because it brings forth continually; savitṛ because it presses out; āditya because it takes; pāvana because it purifies; and āpyāyana because it makes to swell. So it is said: "The Self of the self is called the leader, the immortal; it is the thinker, the ponderer, the goer, the giver of joy when released, the doer, the speaker, the taster, the smeller, the seer, the hearer; and it touches — the pervading one seated 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 and work, beyond words, without likeness, beyond description — what is that but the unspeakable?"