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सर्वान् अग्न्यादीन् स्विष्टकृतः सुष्ठु इष्टं कुर्वन्तीति ।तथा च श्रुतिः—‘स्विष्टं कुर्वन्स्विष्टकृत्’ इति ।देवान् प्रत्येकमुद्दिश्य त्यागार्थं विद्याद् य इह कश्चन सर्वदेवताया अपि ब्राह्मणस्य न समानः ब्राह्मणेन ब्रह्मविदा न समान इत्यर्थः ।नैतदाश्चर्यम्, यस्मिन् देवताविशेषे हविष उद्देशत्यागेन फलार्थं प्रयतते स्वयं यजमानः ‘इदमग्नये इदमिन्द्राय’ इति सोऽपि हविष्प्रतियोगी देवताविशेषो न समानो ब्रह्मविदा, किमु वक्तव्यं देवपशुर्यजमानो न समान इति ।तथा च मोक्षधर्मे—‘ब्राह्मणस्य न सादृश्ये वर्तते सोऽपि किं पुनः ।इज्यते
In plain words
Performing the sacrificial rites properly with all the fires, people offer oblations—as the scripture says: 'One who performs a good sacrifice is indeed a sviṣṭakṛt.' Understanding that every single offering made to individual deities with the intent of relinquishing its fruit falls short, know that no ordinary person, no matter who he is, equals a true brāhmaṇa—none equals the knower of Brahman. This should come as no surprise. Even the specific deity to whom a sacrificer directs his offering with a desire for results, declaring 'this is for Agni, this is for Indra,' does not equal the knower of Brahman; how much less then does the human sacrificer, who is merely a sacrificial beast for the gods, equal him? And so it is declared in the Mokṣadharma: 'There is nothing comparable to the brāhmaṇa; how much less then...' [the rest of the verse trailing off as cited].
Close to the Sanskrit
Making all fires and others well-sacrificed, they perform the rite, thus. And so the śruti: 'He who makes a good sacrifice is the sviṣṭakṛt' thus. Knowing for the sake of abandonment with intent directed toward each deity individually, whoever here is a brāhmaṇa of any kind whatsoever is not equal to a brāhmaṇa, he is not equal to a knower of brahman, this is the meaning. This is not astonishing, since in whichever particular deity the sacrificer himself strives for the sake of fruit through the renunciation of intent regarding the oblation—saying 'this is for Agni, this is for Indra'—even that particular deity who receives the oblation is not equal to the knower of brahman, what need is there to speak that the sacrificer who is a beast for the gods is not equal? And so in the Mokṣadharma: 'There exists no likeness to the brāhmaṇa, even he [what] again... is sacrificed.'