एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रशाखयैवोत्क्रम्य स्कन्धात्स्कन्धमनुसरति ।अप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति ।अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः ।१ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः ।इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥२ समागमस्तयोरेव हृदयान्तर्गते सुषौ ।तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता ।सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् ।मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे ।जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥६ न पश्यन्मृत्युमं पश्यति न रोगं नोत दुःखताम् ।सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः ।भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे ।सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति द्वैतीभावो महात्मन इति ॥ ॥७.११ ॥
In plain words
This is the very form of the highest splendour set within the sky, in space; and it is declared in three places, in fire, in the sun and in the breath. This is the very form of it set within the sky, in space, which is the syllable Om. By it alone does that awaken, rise and breathe out, ceaselessly, as a support for thought upon Brahman. And here, in the sky that is stirred, going upward as if by a branch, it follows on from trunk to trunk — like salt cast into water, like the heat of ghee, like the outspreading of the one who meditates. On this they quote. And why is it called the one of lightning? Because, the moment it is uttered, it lights up the whole body. Therefore let a man worship with Om this unmeasured splendour. (1) This person of the eye who is set in the right eye — this is Indra; and this his wife is set in the left eye. (2) The meeting of the two is in the hollow within the heart; and there the splendour of this is a lump of the redness of them both. (3) A channel comes from the heart and is established in the eye; it is the conduit of the two, one channel that has become twofold. (4) The mind strikes the fire of the body, and that impels the wind; and the wind, moving in the breast, gives birth to a deep sound. (5) By its joining with the fire in the churning-hollow it is fitted together in the heart: finer than the finest, it becomes of two measures in the region of the throat and of three measures at the tip of the tongue. Know that when it has gone out it is called the mother of speech. (6) He who sees this sees no death, nor sickness, nor sorrow; seeing all, he sees, and he attains all in every way. (7) The one of the eye, the one that walks in dream, the one asleep, and the one beyond sleep — these are his four divisions; and greater than these is the fourth. (8) With one foot Brahman moves in the three, and with three feet it moves in the last. To have the enjoyment of the true and the untrue as its end is the twofoldness of the great Self — the twofoldness of the great Self.