इदं सत्यम् सर्वेषाम् भूतानाम् मधु, अस्य सत्यस्य सर्वाणि भूतानि मधु; यश्चायमस्मिन्सत्ये तेजोमयोऽमृतमयः पुरुषः, यश्चायमध्यात्मं सात्यस्तेज्ōमयोऽमृतमयः पुरुषः, अयमेव स योऽयमात्मा, इदममृतम्, इदं ब्रह्म, इदं सर्वम् ॥ १२ ॥
idaṃ satyam sarveṣām bhūtānām madhu, asya satyasya sarvāṇi bhūtāni madhu; yaścāyamasminsatye tejomayo’mṛtamayaḥ puruṣaḥ, yaścāyamadhyātmaṃ sātyastejōmayo’mṛtamayaḥ puruṣaḥ, ayameva sa yo’yamātmā, idamamṛtam, idaṃ brahma, idaṃ sarvam || 12 ||
1 Lit. new. According to the Mīmāmsakas every action, after it is over, remains in a subtle form, which has the peculiar, indestructible power of materialising at a subsequent period as the tangible result of that action.
12. This truth is like honey to all beings, and all beings are like honey to this truth. (The same with) the shining, immortal being who is in this truths and the shining, immortal being identified with truth in the body. (These four) are but this Self. This (Self-knowledge) is (the means of) immortality; this (underlying unity) is Brahman; this (knowledge of Brahman) is (the means of becoming) all.
Likewise that righteousness, in its visible form as good conduct that is practised, comes to be known as truth. It also is twofold—general and particular. The general form is inherent in the elements, and the particular form in the body and organs. Of these, (the being who is) in this truth that is inherent in the elements and consists of present action, and, in the body, (the being identified with the truth) that is inherent in the body and organs (are like honey to all beings and vice versa). ‘The wind blows through truth,’ says another Śruti (Mn. XXII. 1).