Bhashya
एवं तावज्ज्ञानकर्मभ्यां प्राणात्मप्राप्तिरित्युक्तम् ; तत्र ना-स्त्याशङ्कासंभवः ।अतः कर्मापाये प्राणापत्तिर्भवति वा न वे-त्याशङ्क्यते ; तदाशङ्कानिवृत्त्यर्थमाह — तद्वैतल्लोकजिदे-वेति ।तद्वै तदेतत्प्राणदर्शनं कर्मवियुक्तं केवलमपि, लोकजि-देवेति लोकसाधनमेव ।न ह एव अलोक्यतायै अलोकार्-त्वाय, आशा आशंसनं प्रार्थनम्, नैवास्ति ह ।न हि प्राणा-त्मन्युत्पन्नात्माभिमानस्य तत्प्राप्त्याशंसनं संभवति ।न हिग्रामस्थः कदा ग्रामं प्राप्नुयामित्यरण्यस्थ इवाशास्ते ।असं-निकृष्टविषये ह्यनात्मन्याशंसनम्, न तत्स्वात्मनि संभवति ।तस्मान्नाशास्ति — कदाचित्प्राणात्मभावं न प्रतिपद्येयेति ॥
In plain words
Thus it was stated that the attainment of the prana-self is reached through knowledge and action, and there is no room for doubt here. To dispel the question of whether prana is attained when ritual action ceases, the text declares: 'That indeed is truly the conqueror of worlds.' This vision of prana, even when isolated from ritual action, is solely the means of conquering worlds. There is no prayer or expectation for any undesirable state. For one who has realized his identity with the prana-self, longing for its attainment is impossible—just as someone already residing in a village does not yearn, 'When shall I reach the village?' like a traveler lost in the forest. Longing and expectation pertain only to objects outside oneself, never to one's own self. Therefore, the wise person never harbors the doubt, 'Perhaps I shall fail to attain the state of the prana-self.'
Close to the Sanskrit
Thus it has been said that the attainment of the prana-self is through knowledge and action; there the possibility of doubt does not exist. Hence, whether upon the cessation of action the attainment of prana occurs or not is doubted; to remove that doubt he states: 'That indeed is truly the conqueror of worlds.' That very vision of prana, even disconnected from action, is indeed the conqueror of worlds, the means to worlds. There is certainly no hope or prayer for the lack of worlds or the acquisition of non-worlds. Indeed, for one in whom identification with the prana-self has arisen, the hope of attaining that is not possible. Just as one in the forest does not hope 'when might I reach the village' like one who is [already] in the village. For expectation regarding a non-self is in an unclose object, that is not possible in one's own self. Therefore one does not hope: 'May I perhaps not attain the state of the prana-self.'