p. 270
ज्ञानादिषु ‘ज्ञानं च’ इत्यादिना पूर्वोक्तेषु स्थितोऽप्येवं यथा सत्ये तिष्ठन् ब्रह्म पश्यति एवमेव ब्रह्म पश्यति ।वेदानां चारपूर्वेण वेदान्तश्रवणपूर्वकमित्यर्थः ।अथवा, गुणान्तरविधानमेतत्—ज्ञानादिषु स्थितोऽपि न केवलं तावन्मात्रेण पश्यति; अपि तु एवमेव वक्ष्यमाणप्रकारेण वेदान्तविचारपूर्वेण वेदान्तश्रवणादिपूर्वकमेव पश्यति ब्रह्म ।एतत् वेदान्तानां विचारप्रकारं हे विद्वन्, ब्रवीमि ते वक्ष्यामीत्यभिप्रायः ॥
In plain words
Though established in virtues like knowledge mentioned earlier, a person does not merely see Brahman by that qualification alone. Rather, just as one abiding in truth perceives Brahman, so too must he see through systematic inquiry into the Vedānta, preceded by listening to the sacred texts. Alternatively, this passage prescribes an additional quality: true realization requires the exact method of Vedānta inquiry and listening that will now be described. The intent here is: 'O wise seeker, I am declaring and explaining to you this very method of inquiring into the Vedānta.'
Close to the Sanskrit
Among knowledge and others, by 'and knowledge' etc. previously stated, though established, just as one abiding in truth sees Brahman, so indeed he sees Brahman. Preceded by the inquiry of the Vedas, meaning preceded by hearing the Vedānta. Or else, this is the prescription of another quality—though established in knowledge and others, not merely by that extent does one see; but indeed in this very way, through the mode to be described, preceded by Vedānta inquiry and preceded by hearing Vedānta itself, one sees Brahman. This method of inquiry of the Vedāntas, O wise one, I speak, I will tell you—this is the intent.