Bhashya
न लभन्ते; कथम्? अमुष्याहमाम्रस्य पनसस्य वावृक्षस्य रसोऽस्मीति—यथा हि लोके बहूनां चेतनावतांसमेतानां प्राणिनां विवेकलाभो भवति अमुष्याहं पुत्रः अ-मुष्याहं नप्तास्मीति ; ते च लब्धविवेकाः सन्तः न संकीर्यन्ते;न तथा इह अनेकप्रकारवृक्षरसामपि मधुराम्लतिक्तकटु-कादीनां मधुत्वेन एकतां गतानां मधुरादिभावेन विवेकोगृह्यत इत्यभिप्रायः ।यथा अयं दृष्टान्तः, इत्येवमेव खलुसोम्य इमाः सर्वाः प्रजाः अहन्त्यहनि सति संपद्य सुषु-प्तिकाले मरणप्रलययोश्च न विदुः न विजानीयुः- सति संप-द्यामहे इति संपन्ना इति वा ॥
In plain words
They do not know it. How so? When someone thinks, 'I am the sap of this mango tree or jackfruit tree'—just as in ordinary life, when many conscious beings gather, each retains a clear sense of identity: 'I am this person's son, I am this person's grandson.' Having attained this clear discrimination, they do not lose themselves in confusion. But it is not so here with the saps of various trees—sweet, sour, bitter, pungent, and the like—which have all merged into a single essence of honey; here, no one can pick out individual flavors like 'this is sweet.' Such is the meaning. Just like this example, dear one, all these creatures entering deep sleep day after day, as well as at death and dissolution, do not realize: 'We have merged into the pure Existent,' or 'We are established in the Real.'
Close to the Sanskrit
They do not obtain; how? 'I am the essence of this mango or jackfruit tree'—just as indeed in the world, of many conscious gathered beings, the attainment of discrimination takes place, 'I am the son of this one, I am the grandson of this one'; and they, having attained discrimination, are not confused; not so here, even the saps of many kinds of trees, of sweet, sour, bitter, pungent, etc., having attained oneness through the nature of honey, discrimination by the nature of sweetness etc. is not apprehended, is the meaning. Just as this example, exactly so indeed, dear one, all these creatures, day by day, having attained the Existent at the time of deep sleep, and in death and dissolution, do not know, do not distinctly realize: 'we have attained the Existent' or 'we have attained'.