Bhashya
स्यान्मतं प्राणस्य विशुद्धिरसिद्धेति ; ननु परिहृतमेतद्वागा-दीनां कल्याणवदनाद्यासङ्गवत्प्राणस्यासङ्गास्पदाभावेन ; बा-ढम् ; किं त्वाङ्गिरसत्वेन वागादीनामात्मत्वोक्त्या वागादि-द्वारेण शवस्पृष्टितत्स्पृष्टेरिवाशुद्धता शङ्क्यत इति ।आह —शुद्ध एव प्राणः ; कुतः ? सा वा एषा देवता दूर्नाम —यं प्राणं प्राप्याश्मानमिव लोष्टवद्विध्वस्ता असुराः ; तं परा-मृशति — सेति ; सैवैषा, येयं वर्तमानयजमानशरीरस्थादेवैर्निर्धारिता ‘अयमास्येऽन्तः’ इति ; देवता च सा स्यात् ,उपासनक्रियायाः कर्मभावेन गुणभूतत्वात् ; यस्मात्सा दूर्नामदूरित्येवं ख्याता — नामशब्दः ख्यापनपर्यायः — तस्मा-त्प्रसिद्धास्या विशुद्धिः, दूर्नामत्वात् ; कुतः पुनर्दूर्नामत्वमि-त्याह — दूरं दूरे, हि यस्मात् , अस्याः प्राणदेवतायाः, मृत्यु-रासङ्गलक्षणः पाप्मा ; असंश्लेषधर्मित्वात्प्राणस्य समीपस्थ-स्यापि दूरता मृत्योः ; तस्माद्दूरित्येवं ख्यातिः ; एवं प्राणस्य वि-शुद्धिर्ज्ञापिता ।विदुषः फलमुच्यते — दूरं ह वा अस्मान्मृत्यु-र्भवति — अस्मादेवंविदः, य एवं वेद तस्मात् , एवंमिति —प्रकृतं विशुद्धिगुणोपेतं प्राणमुपास्त इत्यर्थः ।उपासनं नामउपास्यार्थवादे यथा देवतादिस्वरूपं श्रुत्या ज्ञाप्यते तथा म-नसोपगम्य, आसनं चिन्तनम् , लौकिकप्रत्ययाव्यवधानेन,यावत् तद्देवतादिस्वरूपात्माभिमानाभिव्यक्तिरिति लौकिका-त्माभिमानवत्;—'देवो भूत्वा देवानप्येति' 'किंदेवतोऽस्यांप्राच्यां दिश्यसि' इत्येवमादिश्रुतिभ्यः ॥
In plain words
To firmly establish that the ultimate fruit of this knowledge of brahman is the attainment of all states of being, the scripture cites a sacred hymn. How so? 'Seeing that very brahman as this self, thinking
Close to the Sanskrit
To firmly establish this meaning—that the fruit of this knowledge of brahman is the attainment of all states of being—the scripture cites mantras. How? 'That brahman—seeing this very self as I am this', from this very vision of brahman the sage named vāmadeva attained, it is said; he, established in this vision of brahman as self, saw these mantras—'I became manu, and the sun' etc. Seeing that very brahman refers to the knowledge of brahman; by 'I became manu, and the sun' etc. it refers to the attainment of all states of being as the fruit of the knowledge of brahman; from the usage 'seeing, he attained the state of being the self of all', it shows liberation to be accomplished by means auxiliary to the knowledge of brahman—just as one eating becomes satisfied. This attainment of all states of being through the knowledge of brahman existed through the extraordinary power of great deities, not now for people of the present age, especially humans, because of their feeble power—if someone's intellect should have this thought, to dispel that, it states: this present brahman which is entered into all beings and marked by the action of seeing, even now in the present time, any person whatsoever whose external eagerness has turned away, knowing his self precisely thus: 'I am brahman'—having cast aside the particular transmigratory attributes superimposed by illusory cognition born of limiting adjuncts, as untainted, interior, non-external, pure brahman alone am I—he, because of the cessation of non-allness caused by ignorance, becomes this all through the knowledge of brahman. Not indeed among those of great power... [text lacuna] some say destiny alone; time, say some; the nature of substances etc., some say; all these combined, say others. Among them, accepting the preponderance of action, vedic and smriti passages state: 'A person truly becomes meritorious through meritorious action, and sinful through sinful action' and so on. Although for each of these in its own sphere there is the emergence of preponderance and the temporary suspension of the primary power of the others, nevertheless there is no inconclusiveness of action regarding the attainment of its fruit, because the preponderance of action is established by scriptural authority and reasoning.