Bhashya
तन्न, सर्वभावापत्तेर्नित्यत्वदोषात् ।न हि सोऽस्ति लो-के परमार्थतः, यो निमित्तवशाद्भावान्तरमापद्यते नित्यश्चेति ।तथा ब्रह्मविज्ञाननिमित्तकृता चेत्सर्वभावापत्तिः, नित्या चे-ति विरुद्धम् ।अनित्यत्वे च कर्मफलतुल्यतेत्युक्तो दोषः ।
In plain words
That view is incorrect, because it leads to a contradiction regarding the permanence of becoming all. In the real world, nothing undergoes a change of state due to a cause and yet remains eternal. If the state of becoming all is brought about by the act of knowing Brahman, and is also permanent, that is a direct contradiction. If, on the other hand, it is impermanent, then it becomes no different from any ordinary fruit of karma—an objection we have already raised.
Close to the Sanskrit
That is not so, because of the flaw of the state of becoming all being eternal. For there is no object in the world, in ultimate truth, which undergoes a change of state due to a cause and is also eternal. Similarly, if the state of becoming all is produced by the cause of knowledge of Brahman, and is eternal, that is contradictory. And if it is impermanent, the flaw that it is equal to the fruit of karma has already been stated.