Bhashya
आत्मनि खलु अरे मैत्रेयि दृष्टे; कथं दृष्ट आत्मनीति, उच्यते- पूर्वम् आचार्यागमाभ्यां श्रुते, पुनः तर्केणोपपत्त्या मते विचारिते, श्रवणं तु आगममात्रेण, मते उपपत्त्या, पश्चात् विज्ञाते- एवमेतत् नान्यथेति निर्धारिते; किं भवतीत्युच्यते- इदं विदितं भवति; इदं सर्वमिति यत् आत्मनोऽन्यत्, आत्मव्यतिरेकेणाभावात् ॥
In plain words
'When the Self is truly seen' — but how is it seen? First you hear it, from a teacher and from scripture. Then you reflect on it, testing it with reasoning. Hearing rests on scripture alone; reflection rests on reasoning. Only after that comes direct knowing — the certainty that it is exactly this way and no other way. And what follows from that? Everything becomes known. Because 'everything' is simply whatever seems other than the Self — and apart from the Self, nothing exists at all.
Close to the Sanskrit
'When the Self, indeed, O one, Maitreyī, is seen' — how is it seen in the Self? It is explained: first heard through the teacher and scriptural tradition; next reflected upon by reasoning and inference; hearing being by scripture alone, reflection by reasoning; afterward known — ascertained as 'thus it is, not otherwise.' What results? It is said: this becomes known. 'This all' means whatever is other than the Self — because apart from the Self there is no existence.