Bhashya
विद्याकर्मणी माक्षप्रतिबन्धहेतुनिवर्तके इति चेत्, न, कर्मण फलान्तरदर्शनात् ।उत्पत्तिविकारसंस्काराप्रयो हि फल कर्मणो दृश्यन्ते ।उत्पत्त्यादिफलविपरीतश्च मोक्ष ।गतिश्रुतेराप्य इति चेत्— 'सूर्यद्वारेण' 'तयोर्ध्वमायन्' इत्येवमादिगतिश्रुतिभ्य प्राप्यो मोक्ष इति चेत्, न, सर्वग-इयति तदल्पम्' 'अन्योऽसावन्योऽहमस्मि' 'उदरमन्तरं कुरुते' 'अथ तस्य भय भवति' इत्यादिश्रुतिशतेभ्य ।सत्यत्व च एकत्वस्य 'एकधैवानुद्रष्टव्यम्' 'एकमेवाद्वितीयम्' 'ब्रह्मैवेदं सर्वम्' 'आत्मैवेदं सर्वम्' इत्यादिश्रुतिभ्य ।न च सप्रदानादिकारकभेदादर्शनं कर्मोपपद्यते ।अन्यत्वदर्शनापवादाश्च विद्याविषये सहस्रश श्रूयन्ते ।अतो विरोधो विद्याकर्मणो ।अतश्च समुच्चयानुपपत्ति ॥
In plain words
If you argue that knowledge and ritual action together sweep away the obstacles to freedom, we say no—for ritual action yields entirely different fruit. Action produces, transforms, purifies, or attains; liberation is the exact opposite of anything brought about or manufactured. If you claim liberation is a destination reached by traveling paths spoken of in the Vedas, such as the solar gateway, we answer no. Hundreds of texts declare that the infinite cannot be reached like a territory, warning us of the terror that arises the moment one imagines a division between 'him' and 'me'. Texts resound with the truth of non-duality: that reality is one without a second, and that all this is Brahman, all this is the Self. Action requires the fractured world of agent, instrument, and recipient, whereas spiritual realization shatters otherness entirely. Knowledge and action stand opposed; they can never be combined.
Close to the Sanskrit
If it is said that knowledge and action together remove the cause of the obstacle to liberation, no, because a different fruit of action is seen. For the results of action are seen to be production, modification, purification, and attainment. And liberation is contrary to results such as production. If it is argued that liberation is attained through the path of movement, from shruti texts such as 'through the solar gateway', 'ascending upward through them', no, because of hundreds of shruti texts stating that the omnipresent is small, 'he is other and I am other', 'he creates a difference within', 'then fear becomes his'. And because of shrutis declaring the reality of oneness: 'it should be seen as uniform', 'one only without a second', 'all this is verily Brahman', 'all this is verily the Self'. And the perception of differences of dative and other karakas is not tenable in action. And thousands of refutations of the perception of otherness are heard in the sphere of knowledge. Hence there is a contradiction between knowledge and action. And hence the combination of them is untenable.