Bhashya
द्यपि दिग्देशकालादिभेदशून्यं ब्रह्म 'सत्...एकमेवाद्वितीयम्' 'आत्मैवेदं सर्वम्' इति षष्ठसप्तम्योरधिगतम्, तथापि इह मन्दबुद्धीनां दिग्देशादिभेदवद्वस्त्विति एवंभाविता बुद्धिः न शक्यते सहसा परमार्थविषया कर्तुमिति, अनधिगम्य च ब्रह्म न पुरुषार्थसिद्धिरिति, तदधिगमाय हृदयपुण्डरीकदेशः उपदेष्टव्यः ।यद्यपि सत्सम्यक्प्रत्ययैकविषयं निर्गुणं च आत्मतत्त्वम्, तथापि मन्दबुद्धीनां गुणवत्त्वस्येष्टत्वात् सत्यकामादिगुणवत्त्वं च वक्तव्यम् ।तथा यद्यपि ब्रह्मविदां स्त्र्यादिविषयेभ्यः स्वयमेवोपरमो भवति, तथाप्यनेकजन्मविषयसेवाभ्यासजनिता विषयविषया तृष्णा न सहसा निवर्तयितुं शक्यत इति ब्रह्मचर्यादिसाधनविशेषो विधातव्यः ।तथा यद्यप्यात्मैकत्वविदां गन्तृगमनगन्तव्याभावादविद्यादिशेषस्थितिनिमित्तक्षये गगन इव विद्युदुद्भूत इव वायुः दग्धेन्ध-न इव अग्निः स्वात्मन्येव निवृत्तिः, तथापि गन्तृगमनादि-वासितबुद्धीनां हृदयदेशगुणविशिष्टब्रह्मोपासकानां मूर्धन्ययानाड्या गतिर्वक्तव्येत्यष्टमः प्रपाठक आरभ्यते ।दिग्देशगु-णगतिफलभेदशून्यं हि परमार्थसदद्वयं ब्रह्म मन्दबुद्धीनाम्-सदिव प्रतिभाति ।सन्मार्गस्थास्तावद्भवन्तु ततः शनैः पर-मार्थसदपि ग्राहयिष्यामीति मन्यते श्रुतिः—
In plain words
Although the sixth and seventh chapters have already established that the absolute reality is pure existence, one without a second, and that the Self is indeed all this—utterly free from limitations of direction, space, and time—the minds of those with untrained intellects are deeply conditioned to believe that only physical things existing in space and time are real. Such minds cannot suddenly grasp the formless, ultimate truth. Yet, without realizing this truth, the ultimate goal of human life cannot be reached. Therefore, to help them realize it, the scripture must first teach them to focus on a physical locus: the lotus of the heart. Furthermore, although the true Self is attribute-less and realized only through unconditioned awareness, those of simpler minds need qualities to hold onto; thus, the scripture attributes to the Divine qualities like true desire and perfect resolve. Similarly, while a realized sage naturally turns away from worldly pleasures, the deep-seated cravings built up over countless lifetimes cannot be dissolved in an instant; therefore, the scripture prescribes systematic disciplines like celibacy. Finally, though a sage who knows the oneness of the Self has no need for a journey, a path, or a destination—dissolving quietly into their own true nature like lightning in the sky, like the wind settling into stillness, or like a fire that has consumed its fuel—those whose minds are still conditioned by the idea of a spiritual journey, and who meditate on the qualified Divine within the heart, still require a path of departure through the crown of the head. It is to teach this path that the eighth chapter begins. To the unawakened, the non-dual, unconditioned absolute seems like nothingness. The scripture, in its compassion, thinks: 'Let them first step onto the path of devotion and discipline; from there, I will gradually lead them to the realization of the absolute truth.'
Close to the Sanskrit
Even though Brahman, which is devoid of distinctions of direction, space, time, etc., is understood in the sixth and seventh chapters as 'Existence... one only without a second' and 'All this is indeed the Self', nevertheless, here, for those of dull intellects whose minds are conditioned to think that a real thing must possess distinctions of direction, space, etc., the mind cannot suddenly be made to have the ultimate truth as its object; and without attaining Brahman, there is no accomplishment of the human goal; therefore, for the attainment of that, the space of the lotus of the heart must be taught. Even though the reality of the Self is the sole object of right knowledge of existence and is without qualities, nevertheless, because the possession of qualities is desired by those of dull intellects, the possession of qualities like true desire must be spoken. Likewise, even though for the knowers of Brahman there is spontaneously a cessation from objects such as women, etc., nevertheless, the craving directed toward sense-objects, born from the practice of serving sense-objects over many births, cannot be suddenly turned back; therefore, specific means such as celibacy must be enjoined. Likewise, even though for the knowers of the oneness of the Self, due to the absence of the goer, the going, and the destination, upon the destruction of the cause of the remaining state of ignorance, etc., there is cessation in one's own self, like lightning in the sky, like the wind that has arisen, like fire that has burnt its fuel; nevertheless, for those whose minds are conditioned by the ideas of goer, going, etc., and who are meditators on Brahman as qualified by attributes in the space of the heart, the path by the channel at the crown of the head must be spoken; thus the eighth chapter is begun. Indeed, to those of dull intellects, the non-dual Brahman, which is ultimately real and devoid of distinctions of direction, space, qualities, path, and fruit, appears as if non-existent. 'Let them first be established on the good path; thereafter, gradually, I will make them grasp even the ultimately real'—thus thinks the scripture.