Bhashya
अत्र केचिद्वर्णयन्ति—ग्रहातिग्रहस्य सप्रयोजकस्य विना-शोऽपि किल न मुच्यते ; नामावशिष्टः अविद्यया ऊषर-स्थानीयया स्वात्मप्रभवया परमात्मनः परिच्छिन्नः भोज्याच्चजगतो व्यावृत्तः उच्छिन्नकामकर्मा अन्तराले व्यवतिष्ठते ;तस्य परमात्मैकत्वदर्शनेन द्वैतदर्शनमपनेतव्यमिति— अतःहि ब्रह्मविद्या पुरुषार्थायोपदिश्यते- 'तद्यो यो देवानाम' इत्याद्यया श्रुत्या ।तस्मात् अत्यन्तनिकृष्टा शास्त्रबाह्यैव इयं कल्पना ।प्रकृतं तु वर्तयिष्यामः ॥
In plain words
Now, some people claim this: even once the seizer and the over-seizer, along with whatever drives them, are destroyed, that alone — so they say — is not really release. What is supposedly left is a self that survives in name only, a product of nescience, comparable to a barren salt-flat, arising out of its own ignorant self — cut off from the Supreme Self, excluded from the whole world of experience, its desires and actions spent — and this self, they say, simply sits suspended in between the two. For this in-between self, all that is needed, on their view, is the realization of oneness with the Supreme Self to clear away its last trace of a sense of duality — and that, they claim, is exactly why the knowledge of Brahman is taught for the sake of the human goal, resting on the scriptural passage beginning 'that one, whichever, among the gods...' and so on. But this idea is utterly worthless and has no basis in scripture at all. So we set it aside and return to the actual matter at hand.
Close to the Sanskrit
Here some maintain: even the destruction of the seizer and the over-seizer, together with its impelling cause, does not, it is said, [amount to] release; a [residual self,] remaining only in name, [produced] by nescience — comparable to a barren patch of ground, arising from its own [ignorant] self — limited, excluded from the Supreme Self and from the enjoyable world, its desire and action severed, stands established in an interval [between the two]. For that [residual self], by the vision of oneness with the Supreme Self, [only] the perception of duality is to be removed — [so they say]. For this reason, indeed, the knowledge of Brahman is taught for the sake of the human goal, by the scriptural passage beginning 'that one, whichever, among the gods...' and so on. Therefore this conception is utterly base, and simply outside scripture. But we shall pursue the matter actually at hand.