Bhashya
अभिहितं च-‘जाया मे स्यात्’ इत्यादिना ।तत्र च दैवं वित्तं विद्या कर्म पुत्रश्च फलभूतानां लोकानां साधनं स्रष्टृत्वं प्रति इत्यभिहितम् ; वक्ष्यमाणं च प्रसिद्धमेव ।तस्माद्युक्तं वक्तुं मेधयेत्यादि ।एषणा हि फलविषया प्रसिद्धैव च लोके; एषणा च जायादीत्युक्तम् ‘एतावान्वै कामः’ इत्यनेन ; ब्रह्मविद्याविषये च सर्वैकत्वात्कामानुपपत्तेः ।एतेन अशास्त्रीयप्रज्ञांतपोभ्यां स्वाभाविकाभ्यां जगत्स्रष्टृत्वमुक्तमेव भवति ; स्थावरान्तस्य च अनिष्टफलस्य कर्मविज्ञाननिमित्तत्वात् ।विवक्षितस्तु शास्त्रीय एव साध्यसाधनभावः, ब्रह्मविद्याविधित्सया तद्वैराग्यस्य विवक्षितत्वात्— सर्वो ह्ययं व्यक्ताव्यक्तलक्षणः संसारोऽशुद्धोऽनित्यः साध्यसाधनरूपो दुःखोऽविद्याविषय इत्येतस्माद्विरक्तस्य ब्रह्मविद्या आरब्धव्येति ॥
In plain words
It has already been declared: 'May a wife be mine,' and so on, where a son, action, knowledge, and ritual wealth are described as the means for attaining various worlds and creatorhood. What follows next is equally evident. Hence it is fitting to speak of intelligence and similar qualities. Worldly craving is universally recognized as directed toward external results, and scripture itself defines this craving when it says, 'Desire is just this much.' But where the knowledge of Brahman is concerned, because everything is the one Self, any separate desire is entirely out of place. This refutes the idea that unscriptural, instinctive wisdom and asceticism can produce the universe, just as the unpleasant experiences reaching down to plants are rooted in ordinary action and cognition. The relationship of means and ends taught by scripture is what is truly intended here, because one must first feel deep dispassion toward all this. For this entire universe—manifest and unmanifest, impure, impermanent, made of means and ends, inherently painful, and rooted entirely in ignorance—must be abandoned by one who seeks the knowledge of Brahman.
Close to the Sanskrit
It has been stated thus: 'May a wife be mine,' and so forth. And there it was stated that divine wealth, knowledge, action, and son are the means to attained worlds with respect to creatorhood; and what is to be spoken next is also well known. Therefore it is proper to speak of intelligence and the like. Desire is indeed well known in the world as having objects for its fruit, and desire is said to be a wife and the like by this: 'This much indeed is desire'; and in the context of the knowledge of Brahman, because of the oneness of all, desires are impossible. By this, world-creatorhood by natural unscriptural wisdom and austerity is already explained; and because the undesirable fruit extending down to the stationary is caused by action and cognition. But the intended relation of end and means is scriptural, because the dispassion toward that is intended—for all this manifest and unmanifest saṃsāra, impure, impermanent, having the form of end and means, painful, and the domain of ignorance, must be begun for one who is detached from this.