Bhashya
अत एव न कर्मसहभावि अद्वैतात्मदर्शनम् , क्रियाकारकफलभेदोपमर्देन ' सन् एकमेवाद्वितीयम् ' ' आ-त्मैवेदं सर्वम् ' इत्येवमादिवाक्यजनितस्य बाधकप्रत्ययानुपपत्ते ।कर्मविधिप्रत्यय इति चेत् , न , कर्तृभोक्तृस्वभावविज्ञानवत तज्जनितकर्मफलरागद्वेषादिदोषवतश्च कर्मविधानान् ।अधिगतमकलवदार्थस्य कर्मविधानात अद्वैतज्ञानवतोऽपि कर्मेति चेत् , न , कर्माधिकृतविषयस्य कर्तृभोक्त्राद्विज्ञानस्य स्वाभाविकस्य ' सत् एकमेवाद्वितीयम् ' ' आ-त्मैवेदं सर्वम् ' इत्यनेनापमर्दितत्वात् ।तस्मात् अविद्यादि-दोषवत एव कर्माणि विधीयन्ते, न अद्वैतज्ञानवत ।अत एव हि वक्ष्यति--'सर्व एते पुण्यलोका भवन्ति, ब्रह्मसंस्थोऽमृतत्वमेति' इति ॥
In plain words
Therefore, the direct realization of non-dual reality can never go hand in hand with ritual action. Once sentences like 'Existent, one alone, without a second' and 'All this is truly the Self' have generated the liberating awareness that destroys all divisions of action, instruments, and results, any coexistence is impossible. Should someone argue that ritual injunctions compel it, we say no: injunctions are meant only for those who still see themselves as agents and enjoyers, bound by attachment, aversion, and other flaws. Nor can it be said that rituals are meant for the wise because they understand the text; for the ordinary dualistic awareness of agency has already been completely sublated by the declaration of non-duality. Thus, rituals are prescribed solely for those burdened by ignorance, never for the knower of the non-dual Self. As scripture itself will affirm: 'All these attain meritorious worlds, but the one established in Brahman attains immortality.'
Close to the Sanskrit
Hence indeed non-dual Self-realization is not co-existent with ritual action, because of the impossibility of a sublating cognition—produced by sentences such as 'Existent, one alone, without a second' and 'All this is verily the Self'—being compatible with the sublation of the division of action, factors, and results. If it be said that there is a ritual injunction, we reply: no, because injunctions apply to one who possesses the nature of agent and enjoyer and is afflicted with flaws such as attachment and aversion produced by that agency. If it be claimed that ritual applies even to one who knows non-duality because scriptural injunction applies to one who has attained the undivided meaning, we reply: no, because the natural dualistic knowledge of one qualified for action—possessing agency and enjoyership—has been sublated by 'Existent, one alone, without a second' and 'All this is verily the Self'. Therefore rituals are enjoined only upon one who possesses flaws like ignorance, not upon one who knows non-duality. Hence indeed scripture will declare: 'All these attain meritorious worlds, while one established in Brahman attains immortality.'