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को हि निर्लिङ्गं स्थूलसूक्ष्मविवर्जितम् अचलं क्रियाकर्त्रादिराहित्यं शुद्धम् अविद्यादोषरहितं सर्वद्वन्द्वविवर्जितम् अशनायापिपासाशोकमोहजरामृत्युशीतोष्णसुखदुःखादिधर्मविवर्जितम् अन्तरात्मानं सर्वान्तरं प्रमात्रादिसाक्षिणमात्मानं मानाविषयभूतम् एवम् उक्तेन प्रकारेण देहद्वयतद्धर्मतया ‘स्थूलोऽहं कृशोऽहं गच्छामि पश्यामि मूको बधिरः काणः सुख्यहं दुःख्यहम्’ इति ब्राह्मणः सन् अर्हति मन्तुम् ।तथा सति ब्राह्मणत्वमेव हीयेतेत्यर्थः ।वक्ष्यति च—‘य एव सत्यान्नापैति स ज्ञेयो ब्राह्मणस्त्वया’ इति ॥
In plain words
How could a true brāhmaṇa ever think of the inner Self—that pure, motionless witness beyond all gross and subtle forms, untouched by hunger, thirst, grief, delusion, old age, death, or any duality—in terms of the physical body and its attributes, imagining 'I am stout, I am lean, I go, I see, I am deaf, I am happy, I am miserable'? If he does, he forfeits his very brāhmaṇahood. As the scripture will declare: 'He who never departs from the truth—know him to be a true brāhmaṇa.'
Close to the Sanskrit
How indeed could a brāhmaṇa be worthy to think of the inner Self—which is attributeless, free from gross and subtle forms, motionless, devoid of agency and the like, pure, free from the flaw of ignorance, free from all dualities, devoid of attributes such as hunger, thirst, grief, delusion, old age, death, cold, heat, pleasure and pain, interior to all, the witness of the knower and the rest, and not an object of valid knowledge—in the manner of the two bodies and their attributes, as 'I am stout, I am lean, I go, I see, mute, deaf, one-eyed, I am happy, I am unhappy'? If he does so, his very brāhmaṇahood would be lost, that is the meaning. And the text will state: 'He who does not depart from the truth—he is to be known by you as a brāhmaṇa.'