p. 267
आत्मत्वेन जानातीत्यर्थः ।अथवा, नास्यात्मनः पर्येषणम् अन्वेषणं गच्छेत् प्रत्यर्थिषु प्रतिपक्षभूतदेहेन्द्रियादिषु, देहेन्द्रियतद्धर्मानात्मत्वेन न गृह्णीयादित्यर्थः ।अविचिन्वन् देहेन्द्रियतद्धर्मानात्मत्वेनासंचिन्वन् तत्साक्षिणमात्मानमेव प्रतिपद्यमानः तत्त्वंपदार्थशोधनानन्तरम् इमं प्रमात्रादिसाक्षिणं परमात्मानं पश्यति, देहेन्द्रियतद्धर्मानात्मत्वेनाप्रतिपद्यमानस्तत्त्वमस्यादिवाक्यैः परमात्मानमात्मत्वेन पश्यतीत्यर्थः ॥
In plain words
Recognizing it as the Self—this is the import. Or alternatively: the search of the seeker should not wander toward hostile distractions like the body and senses; one must never mistake bodily states and mental attributes for the true Self. Refraining from such misidentification and establishing oneself in the witness of all mental states, after carefully analyzing the meaning of 'That' and 'Thou', the aspirant beholds that Supreme Self who witnesses the knower and all cognitions. By realizing that body and senses are not the Self, one directly experiences the Supreme Self as one's own true nature through liberating declarations like 'Thou art That'.
Close to the Sanskrit
Knowing as the Self, meaning this. Or, the seeking of this Self should not go toward hostile opposing body, senses and others; meaning one should not accept body, senses, and their attributes as the Self. Not gathering body, senses, and their attributes as the Self, attaining the witness thereof and the Self indeed, subsequent to the purification of the meanings of the terms 'That' and 'Thou', he sees this Supreme Self, the witness of the knower and others; not apprehending body, senses, and their attributes as the Self, he sees the Supreme Self as the Self through sentences like 'Thou art That', meaning this.