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सत्यम् एवं ब्रह्मलोकादिसाध्यं सुखं मन्यमानो विषयविषान्धो ह्यविद्वान् परियाति तत्र तस्मिन् ब्रह्मलोकादिसाधनभूते कर्मणि न विद्वान्; अविद्यादिदोषदर्शनात् ।तथा च बृहदारण्यके—‘अनन्दा नाम ते लोका अन्धेन तमसावृताः ।तांस्ते प्रेत्याभिगच्छन्त्यविद्वांसोऽबुधा जनाः’ इति ।तथा अर्थजातं प्रयोजनजातं च तस्यैव अविदुषो वदन्ति वेदाः ।यस्मादविदुष एव वदन्ति न विदुषः, तस्मात् नेह सः विद्वान् ब्रह्मलोकाद्यनित्यसुखे तत्साधने वा कर्मणि आयाति प्रवर्तते ।किं तर्हि करोति ? परमात्मानमात्मत्वेनावगम्य परात्मा सन् ब्रह्मैव सन् परं प्रयाति ।मार्गेण निहन्ति
In plain words
Mistaking transient heavenly joys for the true goal, blinded by the venom of sense attachments, the ignorant person travels to those dark, joyless worlds through ritual actions—not the wise one, who clearly sees the inherent flaws of nescience. As the Bṛhadāraṇyaka Upaniṣad declares: 'Joyless are those worlds, shrouded in blinding darkness; to them go those unwise people who depart this life.' The Vedas speak of these worldly aims and purposes only in relation to the ignorant. Because these teachings concern only those who do not know, the wise person does not engage in the fleeting pleasures of Brahmaloka or the rituals that lead there. What does he do instead? Recognizing the Supreme Self as his own true nature, and thus being Brahman itself, he journeys to the Supreme along the path of knowledge, destroying...
Close to the Sanskrit
True and so on, considering the happiness accomplished by Brahmaloka etc. as such, the poison-blinded ignorant person indeed goes there in that karma which is the means to Brahmaloka, not the wise man; because of seeing the defect of nescience etc. And thus in the Bṛhadāraṇyaka: 'Joyless are those names of worlds, covered by blinding darkness; those people who are ignorant and unwise approach them after departing.' And the Vedas speak of the collection of wealth and purpose of that ignorant person alone. Since they speak only of the ignorant and not of the wise, therefore the wise man does not come here into the unmanly happiness of Brahmaloka or in the karma that is its means, nor does he engage in it. What then does he do? Having understood the Supreme Self as the Self, being the Supreme Self, being Brahman indeed, he goes forth to the Supreme by the path, he destroys...