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ब्रह्म’ इति ।यस्मादेवमज्ञात एव ब्रह्मणि निष्ठा कर्तव्या, तस्मात् ज्ञातीनाम् ‘क्रोधमानादयो दोषा विषयाश्चेन्द्रियाणि च ।एत एव समाख्याता ज्ञातयो देहिनस्तव’ इतीन्द्रियादीनां ज्ञातिशब्देनोक्तत्वात् इन्द्रियादीनां मध्ये वसन् पश्यन् शृण्वन् स्पृशन् जिघ्रन् गच्छन् अश्नन् मन्यमानो विजानन्नपि नैवमात्मानं प्रमात्रादिरूपेण विन्देत प्रतिपद्येत, तत्साक्षित्वादात्मनः ।तथा च श्रुतिः—‘अथ यो वेदेदं जिघ्राणीति स आत्मा’ इति ।देहद्वयतद्धर्मानात्मत्वेन न गृह्णीयादित्यर्थः ॥
In plain words
Because meditation must be directed exclusively toward that unperceived Brahman, and because the senses along with flaws like anger and pride are truly the inner relatives of the embodied soul—as the verse declares: 'Anger, pride, flaws, objects, and the senses—these indeed are your true kinsmen'—therefore, even while living among the senses, seeing, hearing, touching, smelling, moving, eating, and thinking, the sage should never view the self as an ordinary empirical knower. For the self is the pure witness of all these activities. As the scripture states: 'Now, he who knows: "I am smelling this,"—that is the self.' One must never mistake the two bodies and their transient attributes for who one truly is.
Close to the Sanskrit
Since steadfastness must be practiced in that unknown Brahman alone, therefore—because flaws such as anger and pride, and sense objects, and the senses themselves are declared to be the kinsmen of the embodied being: 'Anger, pride, and other defects, objects and senses—these indeed are declared to be your kinsmen, O embodied one'—dwelling in the midst of the senses and the rest, seeing, hearing, touching, smelling, walking, eating, thinking, and even knowing, one should not perceive or accept the self as the knower or the like, because the self is the witness of them. And thus the śruti: 'Now, he who knows: "I smell this," is the self.' The meaning is that one should not grasp the two bodies and their attributes as being the self.