Bhashya
त्येवंप्रत्ययः सन्नुपास्ते, न स इत्थंप्रत्ययः वेद विजानातितत्त्वम् ।न स केवलमेवंभूतः अविद्वान् अविद्यादोषवानेव,किं तर्हि, यथा पशुः गवादिः वाहनदोहनाद्युपकारैरुपभु-ज्यते, एवं सः इज्याद्यनेकोपकारैरुपभोक्तव्यत्वात् एकैकेनदेवादीनाम् ; अतः पशुरिव सर्वार्थेषु कर्मस्वधिकृत इत्यर्थः ।एतस्य हि अविदुषो वर्णाश्रमादिप्रविभागवतोऽधिकृतस्य क-र्मणो विद्यासहितस्य केवलस्य च शास्त्रोक्तस्य कार्यं मनु-ष्यत्वादिको ब्रह्मान्त उत्कर्षः ; शास्त्रोक्तविपरीतस्य च स्वा-भाविकस्य कार्यं मनुष्यत्वादिक एव स्थावरान्तोऽपकर्षः ;यथा चैतत् तथा 'अथ त्रयो वाव लोकाः' इत्यादिना व-क्ष्यामः कृत्स्नेनैवाध्यायशेषेण ।विद्यायाश्च कार्यं सर्वात्म-भावापत्तिरित्येतत् संक्षेपतो दर्शितम् ।सर्वा हि इयमुप-निषत् विद्याविद्याविभागप्रदर्शनेनैवोपक्षीणा ।यथा चएषोऽर्थः कृत्स्नस्य शास्त्रस्य तथा दर्शयिष्यामः ॥
In plain words
With such dualistic convictions, he worships; he does not know the ultimate truth. He is not merely someone lacking knowledge; rather, just as domestic animals like cattle are utilized for services such as milking and carrying loads, so this ignorant person is utilized through diverse ritual sacrifices by various deities. Consequently, like a beast of burden, he is qualified only for ritual action. For this ignorant person who belongs to the social classes and stages of life, ritual action—whether combined with meditation or performed alone—yields an elevation ranging upward from human birth all the way to the realm of Brahma. Conversely, action contrary to scripture, driven by natural impulse, leads to degradation ranging from human birth down to stationary plants. We will explain this in full detail throughout the remainder of this chapter, beginning with the passage 'Now there are three worlds indeed.' The fruit of true knowledge, by contrast, is the realization of oneness with all, which has been briefly outlined here. Indeed, this entire Upanishad finds its sole purpose in clarifying the distinction between knowledge and ignorance. We will show how this principle pervades the entire sacred science.
Close to the Sanskrit
Harboring such a cognition, he worships; he does not know, he does not discern the truth. Not only is he one who possesses this character, ignorant and possessing the defect of ignorance, but rather, just as an animal, cows and the like, is utilized through services such as carrying loads and milking, so he, because of being fit to be utilized through numerous services such as sacrifice by each of the deities, therefore, like an animal, is qualified for all ritual actions—this is the meaning. For this ignorant person who belongs to the divisions of castes and life-stages, who is qualified for action, combined with subordinate knowledge or pure, prescribed by scripture, the result is elevation ranging from human existence up to the realm of Brahma; and the result of that which is contrary to scripture and natural is degradation ranging from human existence down to immovable plant life. And just as this is, we will state through the entire remaining part of the chapter beginning with 'Now there are three worlds indeed'. And the result of knowledge is the attainment of the state of being the self of all, which has been shown in summary. For this entire Upanishad is fulfilled precisely by the exposition of the distinction between knowledge and ignorance. And just as this is the meaning of the entire scripture, so we will show.