स होवाच गार्ग्यः:, य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति; स होवाचाजात्शत्रुः, मा मैतस्मिन्संवदिष्ठाः, बृहन्पाण्डरवासाः सोमो राजेति वा अहमेतमुपास इति; स य एतमेवमुपास्तेऽहरहर्ह सुतः प्रसुतो भवति, नास्यान्नं क्षीयते ॥ ३ ॥
sa hovāca gārgyaḥ:, ya evāsau candre puruṣa etamevāhaṃ brahmopāsa iti; sa hovācājātśatruḥ, mā maitasminsaṃvadiṣṭhāḥ, bṛhanpāṇḍaravāsāḥ somo rājeti vā ahametamupāsa iti; sa ya etamevamupāste’haraharha sutaḥ prasuto bhavati, nāsyānnaṃ kṣīyate || 3 ||
3. Gārgya said, ‘That being who is in the moon, I meditate upon as Brahman.’ Ajātaśatru said, ‘Please don’t talk about him. I meditate upon him as the great, white-robed, radiant Soma.’ He who meditates upon him as such has abundant Soma pressed in his principal and auxiliary sacrifices every day, and his food never gets short.
When Ajātaśatru in the course of the dialogue refuted the presentation of the sun as Brahman, Gārgya put forward another, viz. the presentation of the moon as Brahman. That being who is in the moon and also in the mind as the experiencer and agent—all this is as in the previous paragraph. His attributes are: Great in size; white-robed, because the vital force (which identifies itself with the moon) has an aqueous body; and radiant Soma. Considering the moon and the drink-yielding creeper Soma that is pressed in sacrifices to be one, I meditate upon that as Brahman. He who meditates upon Brahman as such, with the above-mentioned attributes, has abundant Soma pressed in his principal sacrifices and all the more in his auxiliray sacrifices every day. That is, he has the means of performing both kinds of sacrifices. And his food never gets short, because he meditates upon Brahman as consisting of food.