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पुरुषार्थः प्राप्ताशेषानर्थः अविद्याकल्पितैरेव साधनैरिष्टप्राप्तिमनिष्टपरिहृतिं चाकाङ्क्षन् लौकिकवैदिकसाधनैरनुष्ठितैरपि परमपुरुषार्थं मोक्षाख्यमलभमानो मकरादिभिरिव रागद्वेषादिभिरितस्तत आकृष्यमाणः सुरनरतिर्यगादिभेदभिन्नासु नानायोनिषु परिवर्तमानो मुह्यमानः संसरन् कथंचित्पुण्यवशाद्वेदोदितेन ईश्वराराधनरूपेणापगतरागादिमलः अनित्यादिदोषदर्शनेनोत्पन्नेहासुत्रफलभोगविरागः वेदान्तेभ्यः प्रतीयमानं ब्रह्मात्मभावं बुभुत्सुः वेदोदितशमदमादिसाधनसंपन्नः ब्रह्मविदमाचार्यमुपेत्य आचार्यानुसारेण वेदान्तश्रवणादिना ‘अहं ब्रह्मास्मि’ इति ब्रह्मात्मतत्त्वमवगम्य निवृत्ताज्ञानतत्कार्यः ब्रह्मरूपोऽवतिष्ठत इतीयं वेदान्तानां मर्यादा ।एतत्सर्वं क्रमेण दर्शयिष्यति भगवान् सनत्सुजातः ॥
In plain words
A person seeking fulfillment, burdened by endless sorrows and tossed about by desires like a swimmer caught by crocodiles, wanders through countless births in delusion. Yet, through accumulated merit, their heart is purified by devotion and they grow weary of fleeting pleasures. Yearning for the supreme truth found in the Vedāntas and equipped with self-control, they approach an enlightened teacher. Following the teacher's guidance and listening to the sacred texts, they realize the truth 'I am Brahman.' With ignorance and its sorrows dispelled, they abide as Brahman itself. This is the ultimate scope of the Vedāntas, and the sage Sanatsujāta will now unfold all of this step by step.
Close to the Sanskrit
The human seeker, burdened by endless evils, desiring to obtain the desired and avoid the undesirable through means imagined by ignorance alone, not attaining the supreme human goal named liberation even though secular and Vedic means are performed, being dragged hither and thither by desires and hatreds like aquatic monsters, revolving in various wombs divided by differences of gods, humans, animals, etc., deluded, wandering in saṃsāra, somehow by virtue of merit, with impurities of attachment and the like removed by worship of the Lord declared in the Veda, with detachment from seen and unseen enjoyments arisen through seeing defects such as impermanence, desiring to know the state of Brahman and Ātman being made known from the Vedāntas, endowed with means like control of mind and senses spoken of in the Veda, having approached a preceptor who knows Brahman, having understood the truth of Brahman and Ātman as 'I am Brahman' through hearing the Vedānta and the like in accordance with the teacher, with ignorance and its effects ceased, abides as Brahman—this is the established limit of the Vedāntas. The revered Sanatsujāta will show all this in order.