ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद, क्शत्रं तं परादाद्योऽन्यत्रात्मनः क्शत्रं वेद, लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद, देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद, वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद, भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद, सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद; इदं ब्रह्म, इदं क्शत्रम्, इमे लोकाः, इमे देवाः, इमे वेदाः, इमानि भूतानि, इदं सर्वं यदयमात्मा ॥ ७ ॥
brahma taṃ parādādyo’nyatrātmano brahma veda, kśatraṃ taṃ parādādyo’nyatrātmanaḥ kśatraṃ veda, lokāstaṃ parāduryo’nyatrātmano lokānveda, devāstaṃ parāduryo’nyatrātmano devānveda, vedāstaṃ parāduryo’nyatrātmano vedānveda, bhūtāni taṃ parāduryo’nyatrātmano bhūtāni veda, sarvaṃ taṃ parādādyo’nyatrātmanaḥ sarvaṃ veda; idaṃ brahma, idaṃ kśatram, ime lokāḥ, ime devāḥ, ime vedāḥ, imāni bhūtāni, idaṃ sarvaṃ yadayamātmā || 7 ||
7. 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 Vedas 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 Vedas, these beings and this all—are the Self.
They oust this person who does not see rightly—bar him from the absolute aloofness of the Self—for his offence of looking on them as different from the Self. This is the idea.