Isha Upanishad 34

34

tadātmatattvaṃ yatprakṛtaṃ tadejati calati tadeva ca naijati svato naiva calati svato 'calameva sat
calatīvetyarthaḥ /
kiñca taddūre varṣakoṭiśatairapyaviduṣāmaprāpyatvād dūra iva /
tad u antike iti cchedaḥ /
tadvantike samīpe 'tyantameva viduṣāmātmatvānna kevalaṃ dūre 'ntike ca /
tadantarabhyantare 'sya sarvasya"ya ātmā sarvāntaraḥ"(bṛ. u. 3 / 4 / 1) iti śruteḥ asya sarvasya jagato nāma rūpakriyātmakasya tadu api sarvasya asya bāhyato vyāpakatvādākāśavanniratiśayasūkṣmatvād antaḥ /
"prajñānaghana eva"(bṛ. u. 4 / 5 / 13) iti ca śāsanānnirantaraṃ ca //

Since the Vedic mantras are untiring in their emphasis, the idea imparted by the previous verse is being stated again:

Tat, That, the entity of the Self that is under consideration. That ejati, moves; and That again, by Itself, na ejati, does not move. The meaning is that, though in Itself It is motionless, It seems to move. Moreover, tat dūre. That is far off—That seems to be far away, since It is unattainable by the ignorant even in hundreds of millions of years; tadvantike is split into tat u antike, That is very near indeed—to the men of knowledge—It being their Self, that is not only far off, but is near too; tat antar, That is inside; asya sarvasya, of all—in accordance with the Vedic text: "The Self that is within all" (Bṛ. III. iv. 1)—of all this world, consisting of name, form, and activity; tat, That; u, also; sarvasya asya bāhyataḥ, is outside all, because It is all-pervasive like space; and It is inside because It is extremely subtle. Besides, It is without interstices, (It is continuous), in accordance with the Vedic text: "Pure intelligence alone" (Bṛ. IV. v. 13).

Tat, That, the entity of the Self that is under consideration. That ejati, moves; and That again, by Itself, na ejati, does not move. The meaning is that, though in Itself It is motionless, It seems to move. Moreover, tat dūre. That is far off—That seems to be far away, since It is unattainable by the ignorant even in hundreds of millions of years; tadvantike is split into tat u antike, That is very near indeed—to the men of knowledge—It being their Self, that is not only far off, but is near too; tat antar, That is inside; asya sarvasya, of all—in accordance with the Vedic text: "The Self that is within all" (Bṛ. III. iv. 1)—of all this world, consisting of name, form, and activity; tat, That; u, also; sarvasya asya bāhyataḥ, is outside all, because It is all-pervasive like space; and It is inside because It is extremely subtle. Besides, It is without interstices, (It is continuous), in accordance with the Vedic text: "Pure intelligence alone" (Bṛ. IV. v. 13).