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अमृत्युः कर्मणा केचित् इति कर्मणा अमृतत्वं भवतीति यन्मतान्तरमुपन्यस्तम्, तन्निराकरोति—न केवलं कर्मणा अमृतत्वं भवति, अपि तु कर्मोदये कर्मणामुत्पत्तौ कर्मफलानुरागाः सन्तः तत्र तस्मिन्कर्मफले अनुयान्ति ।यस्मात्तत्रैवानुयान्ति, अतो न तरन्ति मृत्युं पुनः पुनः जननमरणात्मके संसारे परिवर्तन्त इत्यर्थः ।कस्मात्पुनः कर्मोदये कर्मफलानुरागाः तत्रैव परिवर्तन्ते ? सदर्थयोगानवगमात् सदर्थेन योगः सदर्थयोगः परमात्मना योगः तस्य सदर्थयोगस्य एकत्वस्य अनवगमात् स्वात्मनश्चिदानन्दाद्वितीयब्रह्मभावानवगमादित्यर्थः ।समन्तात् समन्ततः प्रवर्तते भोगयोगेन विषयरसबुद्ध्या देही ।यथा ह्यन्धो निम्नोन्नतकण्टकस्थलादिषु परिभ्रमति एवमसावपि विवेकहीनः सर्वत्र विषयसुखाकाङ्क्षया परिभ्रमति ॥
In plain words
The view held by some that 'immortality is attained through action' is refuted here. Immortality does not come through action alone. Rather, when actions bear fruit, those who remain attached to the results cling to those very rewards. Because they chase after these fruits, they fail to transcend death and keep spinning endlessly in the cycle of birth and death. Why do they remain trapped like this? Because they do not understand their union with the supreme Reality—they fail to realize their true identity as non-dual Brahman, pure consciousness and bliss. Driven by the desire for enjoyment and viewing worldly objects as sweet, the ignorant soul engages fully with them. Just as a blind person stumbles aimlessly across uneven and thorny ground, so too the person lacking spiritual discernment wanders everywhere, driven by the craving for sensory happiness.
Close to the Sanskrit
'Some say immortality is by action'—the opposing view that was presented, that he refutes: not merely by action is immortality, but rather, when actions arise, being attached to the fruits of actions, they follow right there in that fruit of action. Because they follow right there, therefore they do not cross over death, meaning they revolve again and again in samsara characterized by birth and death. Why again, when actions arise, do those attached to the fruits of actions revolve right there? Due to the non-comprehension of union with the real entity—union with the real entity is union with the supreme Self—due to the non-comprehension of that union, of oneness, meaning due to the non-comprehension of one's own self as non-dual Brahman, which is consciousness and bliss. The embodied soul moves completely on all sides through the connection of enjoyment, with the idea of sweetness in objects. Just as indeed a blind man wanders about in uneven, high, and thorny places, so too this one, devoid of discrimination, wanders everywhere out of a desire for sensory happiness.