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बहुपठं तम् आख्यानपञ्चमवेदाध्यायिनं बहुवागिति विद्यात् न साक्षात् ब्राह्मणमिति ।कस्तर्हि मुख्यो ब्राह्मण इति चेत्—य एव सत्यात् सत्यादिलक्षणात् नापैति, स्वाभाविकचित्सदानन्दाद्वितीयब्रह्मात्मनैवावतिष्ठत इत्यर्थः ।सः एव ज्ञेयो ब्राह्मणस्त्वया, नेतरः, यः सत्यात्प्रच्युतोऽकृतार्थः सन् कर्मणि प्रवर्तते ।तथा च ब्रह्मविदमेव ब्राह्मणं दर्शयति श्रुतिः—‘मौनं चामौनं च निर्विद्याथ ब्राह्मणः स ब्राह्मणः’ इति, ‘विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति’ इति च ॥
In plain words
Know that one who has merely memorized many texts, including the epics as the fifth veda, is a chatterer rather than a true brāhmaṇa. Who then is the true brāhmaṇa? He who never strays from the truth defined as reality, but remains firmly established as his own natural, non-dual self of existence, consciousness, and bliss. He alone is the brāhmaṇa you should recognize, not the unfulfilled person who has fallen from truth and busies himself with mere ritual. As the śruti confirms: 'Having mastered both silence and non-silence, he is a brāhmaṇa,' and 'He becomes a brāhmaṇa, free from sin, free from stain, and free from doubt.'
Close to the Sanskrit
One should know that much-read student of the epic as the fifth veda as merely a chatterer, not directly a brāhmaṇa. Who then is the primary brāhmaṇa, if you ask—he who does not depart from the truth characterized by reality, but abides precisely as the natural, conscious, blissful, non-dual brahman-self, this is the meaning. He alone is to be known as a brāhmaṇa by you, not another, who, fallen from truth, unfulfilled, engages in action. And thus shruti shows the knower of brahman alone as a brāhmaṇa: 'Having thoroughly known both silence and non-silence, a brāhmaṇa, he is a brāhmaṇa,' and 'He becomes a brāhmaṇa, free from sin, free from passion, free from doubt.'