Bhashya
न, अविद्यापगममात्रत्वाद्ब्रह्मप्राप्तिफलस्य- यदुक्तं ब्र-ह्मप्राप्तिफलं प्रति देवा विघ्नं कुर्युरिति, तत्र न देवानां विघ्न-करणे सामर्थ्यम्; कस्मात्? विद्याकालानन्तरितत्वाद्ब्रह्मप्रा-प्तिफलस्य; कथम्; यथा लोके द्रष्टुश्चक्षुष आलोकेन संयो-गो यत्कालः, तत्काल एव रूपाभिव्यक्तिः, एवमात्मवि-षयं विज्ञानं यत्कालम्, तत्काल एव तद्विषयाज्ञानतिरो-भावः स्यात्; अतो ब्रह्मविद्यायां सत्याम् अविद्याकार्यानु-पपत्तेः, प्रदीप इव तमःकार्यस्य, केन कस्य विघ्नं कुर्युर्देवाः-यत्र आत्मत्वमेव देवानां ब्रह्मविदः ।तदेतदाह- आत्मास्वरूपं ध्येयं यत्तत्सर्वशास्त्रैर्विज्ञेयं ब्रह्म, हि यस्मात्, एषांदेवानाम्, स ब्रह्मवित्, भवति ब्रह्मविद्यासमकालमेव-अवि-द्यामात्रव्यवधानापगमात् शुक्तिकाया इव रजताभासायाःशुक्तिकात्वमित्यवोचाम ।अतो नात्मनः प्रतिकूलत्वे देवानांप्रयत्नः संभवति ।यस्य हि अनात्मभूतं फलं देशकालनि-मित्तान्तरितम् , तत्रानात्मविषये सफलः प्रयत्नो विघ्नाचर-णाय देवानाम् ; न त्विह विद्यासमकाल आत्मभूते देश-कालनिमित्तानन्तरिते, अवसरानुपपत्तेः ॥
In plain words
No, because the realization of Brahman is simply the removal of nescience. As for the objection that the gods might place obstacles in the way of attaining Brahman, the gods possess no such capacity. Why? Because the fruit of attaining Brahman is simultaneous with the rise of knowledge. Just as the moment a seer's eye contacts light, forms are instantly manifested, so too, the moment knowledge of the Self arises, the ignorance obscuring it vanishes right then and there. Therefore, when knowledge of Brahman shines forth, no product of ignorance can remain, just as darkness cannot coexist with a lamp. Who could obstruct whom, when the knower of Brahman realizes that the very essence of the gods is his own Self? Scripture speaks of this: the Self, whose true nature is the goal of meditation and who is known through all scriptures, becomes realized as the Brahman of these gods at the very moment of knowledge, simply because the veil of ignorance is removed—just like the illusory silver vanishing to reveal the true oyster-shell, as we have explained. Consequently, the gods can have no hostile intent or effort against the Self. When someone pursues an ordinary, external result separated by time, space, and circumstance, there is room for obstacles to be placed by the gods regarding that non-self object. But here, where the realization is non-separate from the Self and arises instantaneously without any interval of time, space, or cause, there is simply no opening for any obstruction to occur.
Close to the Sanskrit
Not, because of being merely the removal of nescience with respect to the fruit of attaining Brahman—what was said, that the gods might create an obstacle against the fruit of attaining Brahman, there the gods have no capacity in making an obstacle; from what? Because the fruit of attaining Brahman is uninterrupted by the time of knowledge; how? As in the world, the contact of the seer's eye with light is at the very time of which, at that very time is the manifestation of forms, thus knowledge whose object is the Self, at whatever time it is, at that very time is the disappearance of ignorance whose object is that; hence when the knowledge of Brahman is present, due to the non-possibility of the effects of nescience, like the effect of darkness in the presence of a lamp, by whom could the gods create an obstacle for whom, where the very state of the Self is that of the gods of the knower of Brahman? That same thing he states: The Self, whose own form is to be meditated upon, which is Brahman to be known by all scriptures, because it is for these gods, he becomes a knower of Brahman, simultaneously with the knowledge of Brahman—due to the removal of the veil consisting merely of ignorance, just like the shell of an oyster when it appears as silver, we stated. Hence no effort of the gods is possible regarding the hostility of the Self. Of whom indeed the fruit is something other than the Self, separated by place, time, and cause, there regarding the non-Self object, effort is fruitful for the practice of obstruction by the gods; but not here, where the fruit is simultaneous with knowledge, identical with the Self, unseparated by place, time, and cause, due to the non-possibility of an occasion.