Madhu Kanda. Adhyaya 1, Brahmana 4. In the beginning, the Self: I am Brahman
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Each mantra is given four ways: the Sanskrit in its Devanagari script, the same sounds in Roman letters, an English translation set in our own voice, and then the line once more in plain words, for a first and unhurried reading.
Not every passage is opened to the same depth. A few central mantras carry the full cross-school commentary, where the schools are set side by side. The rest are kept here whole and faithful, set in their place but not expounded, so the book stays entire and nothing is dropped for being thought minor.
Where the schools read a line differently, the difference is kept open. None is crowned and none is corrected. Each is met on its own terms, and where they contradict, the contradiction is left standing for you to sit with.
Nothing is higher than dharma
Still he did not flourish. He created a still better form, righteousness, dharma. This dharma is the ruling power of the ruling power; therefore there is nothing higher than dharma. So even a weaker man hopes to prevail over a stronger through dharma, as one does through a king. That dharma is verily truth. Therefore they say of one who speaks the truth, "He speaks dharma," and of one who speaks dharma, "He speaks the truth," for these two are but one.
He still did not thrive, so he brought forth a yet higher form, dharma (righteousness, law). Dharma is the controlling power even over the ruling power itself, so nothing stands higher than dharma; by it even a weaker person can hope to overcome a stronger one, just as one prevails by appealing to the king. And this dharma is in fact truth (satya), which is why a person who speaks the truth is said to be "speaking dharma," and one who declares dharma is said to be "speaking truth": the two are really one and the same.
In the commentaries
Sankara takes this as setting dharma above even the ruling power, as the law that governs the governors, so that the weak can prevail over the strong by right; and he reads the identification of dharma with truth (satya) as two faces of one thing, knowing the right as scripture teaches it (truth) and doing it (dharma).