ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद, क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद, लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद, देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद, भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद, सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद; इदं ब्रह्म, इदं क्षत्रम्, इमे लोकाः, इमे देवाः, इमामि भूतानि, इदं सर्वं यदयमात्मा ॥ ६ ॥
brahma taṃ parādādyo’nyatrātmano brahma veda, kṣatraṃ taṃ parādādyo’nyatrātmanaḥ kṣatraṃ veda, lokāstaṃ parāduryo’nyatrātmano lokānveda, devāstaṃ parāduryo’nyatrātmano devānveda, bhūtāni taṃ parāduryo’nyatrātmano bhūtāni veda, sarvaṃ taṃ parādādyo’nyatrātmanaḥ sarvaṃ veda; idaṃ brahma, idaṃ kṣatram, ime lokāḥ, ime devāḥ, imāmi bhūtāni, idaṃ sarvaṃ yadayamātmā || 6 ||
6. The Brāhmaṇa ousts one who knows him as different from the Self. The Kṣatriya ousts one who knows him as different from the Self. The worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. The beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brāhmaṇa, this Kṣatriya, these worlds, these gods, these beings, and this all are the Self.
Objection: How can the knowledge of one thing lead to that of another?
Reply: The objection is not valid, for there is nothing besides the Self. If there were, it would not be known, but there is no such thing; the Self is everything. Therefore It being known, everything would be known. How is it that the Self is everything? The Śruti answers it: The Brāhmaṇa ousts or rejects the man who knows him to be different from the Self, i.e. who knows that the Brāhmaṇa is not the Self. The Brāhmaṇa does so out of a feeling that this man considers him to be different from the Self. For the Supreme Self is the Self of all. Similarly the Kṣatriya, the worlds, the gods, the beings, and all oust him. This Brāhmaṇa and all the rest that have been enumerated are the Self that has been introduced as the object to be realised through hearing etc. Because everything springs from the Self, is dissolved in It, and remains imbued with It during continuance, for it cannot be perceived apart from the Self. Therefore everything is the Self.