Bhashya
तत् तत्र ब्रह्मलोके एतावर्णवौ यावरण्याख्यावुक्तौ ब्रह्मचर्येण साधनेन अनुविन्दन्ति ये, तेषामेव एषः यो व्याख्यातः ब्रह्मलोकः ।तेषां च ब्रह्मचर्यसाधनवतां ब्रह्मविदां सर्वेषु लोकेषु कामचारो भवति, नान्येषामब्रह्मचर्यपराणां बाह्यविषयासक्तबुद्धीनां कदाचिदपीत्यर्थः ॥नन्वत्र ‘त्वमिन्द्रस्त्वं यमस्त्वं वरुणः’ इत्यादिभिर्यथा कश्चित्स्तूयते महार्हः, एवमिष्टादिभिः शब्दैः न स्त्र्यादिविषयतृष्णानिवृत्तिमात्रं स्तुत्यर्हम् ; किं तर्हि, ज्ञानस्य मोक्षसाधनत्वात् तदेवेष्टादिभिः स्तूयत इति केचित् ।न,स्त्र्यादिबाह्यविषयतृष्णापहृतचित्तानां प्रत्यगात्मविवेकविज्ञा-नानुपपत्तेः, 'पराञ्चि खानि व्यतृणत्स्वयंभूस्तस्मात्पराङ्प-श्यति नान्तरात्मन्' इत्यादिश्रुतिस्मृतिशतेभ्यः ।ज्ञानसह-कारिकारणं स्त्र्यादिविषयतृष्णानिवृत्तिसाधनं विधातव्यमे-वेति युक्तैव तत्स्तुतिः ।ननु च यज्ञादिभिः स्तुतं ब्रह्मच-र्यमिति यज्ञादीनां पुरुषार्थसाधनत्वं गम्यते ।सत्यं गम्यते,न त्विह ब्रह्मलोकं प्रति यज्ञादीनां साधनत्वमभिप्रेत्ययज्ञादिभिर्ब्रह्मचर्यं स्तूयते ; किं तर्हि, तेषां प्रसिद्धं पुरुषार्थ-साधनत्वमपेक्ष्य ।यथेन्द्रादिभिः राजा, न तु यत्रेन्द्रादीनांव्यापारः तत्रैव राज्ञ इति- तद्वत् ॥
In plain words
Those two oceans in that realm of Brahman known as Araṇya are attained directly through the practice of self-control by the seekers to whom that supreme state belongs. For those knowers of Brahman established in discipline, freedom of movement is absolute across all worlds—never for those lacking self-control whose minds are hopelessly entangled in external sensations. An objection is raised: when someone of great dignity is praised with words like 'You are Indra, you are Yama, you are Varuna,' the purpose of such praise is not merely to describe the cessation of desire for women, but rather to glorify knowledge, since knowledge alone is the means to liberation. We reply: this is not so. For those whose minds are stolen by cravings for external objects, discriminative realization of the inner Self is impossible, according to hundreds of scriptural texts declaring that the Creator pierced the senses outward so that one looks externally rather than within. An auxiliary discipline that subdues such worldly cravings must therefore be enjoined, making this praise entirely appropriate. If it is argued that praising self-control through sacrifices implies that sacrifices themselves lead to human fulfillment, we grant that sacrifices do lead to results, but they are not praised here as direct causes of Brahmaloka; rather, the text merely appeals to their well-known efficacy in the world, just as an earthly king is praised by comparing him to Indra without implying that the king exercises cosmic dominion.
Close to the Sanskrit
That and there in brahmaloka, those two oceans named arṇya which are spoken of, those who find them by means of the discipline of chastity, that very brahmaloka which is explained belongs to them. And for those knowers of brahman possessing the discipline of chastity, freedom of movement exists in all worlds, and never at all for others devoted to non-chastity whose intellects are attached to external objects, such is the meaning. Now here, just as someone of great worth is praised by such expressions as 'You are Indra, you are Yama, you are Varuna', so are words like iṣṭa not worthy of praise merely for the cessation of thirst for objects like women; what then, since knowledge is the means to liberation, is that very thing praised through words like iṣṭa, say some. No, because for those whose minds are stolen away by thirst for external objects like women, the discriminative realization of the inner self is impossible, as per hundreds of shruti and smriti texts beginning with 'The self-existent creator pierced the openings outward, therefore one looks outward, not at the inner self.' An auxiliary cause of knowledge which is the means for the cessation of thirst for objects like women must necessarily be prescribed, hence that praise is indeed appropriate. But now, since chastity is praised by means of sacrifices etc., the status of sacrifices as instruments for human fulfillment is understood. True, it is understood, but here sacrifices are not praised with the intention that they are the means to brahmaloka; rather, taking into consideration their well-known status as instruments for human fulfillment. Just as a king is praised through Indra and others, but the activity of Indra is not precisely where the king's is—just like that.