Madhu Kanda. Adhyaya 2, Brahmana 3. The two forms of Brahman: neti, neti
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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.
The formed within the body
Now with respect to the body. The formed is just this: all that is other than the breath and the space that is within the body. This is the mortal; this is the fixed; this is the actual. And the essence of this formed, this mortal, this fixed, this actual is the eye. For it is the essence of the actual.
Turning inward, to the body (adhyatma): the gross form here is everything in the body except the vital breath and the inner space within the heart. This is what dies, what stays put, what is definite (sat). The essence (rasa) of all this gross, mortal, fixed, definite stuff is the eye, for the eye is the essence of the definite.
In the commentaries
Sankara: shifting from cosmos to body, the gross bodily form is everything but breath and inner space, and the eye is its essence, the inward counterpart of the sun.