Bhashya
विदधच्छास्त्र मुमुक्षूणा फलार्थिना च फलसाधन न का-रकास्तित्वे व्याप्रियते ।उपचितदुरितप्रतिबन्धस्य हि वि-द्योत्पत्तिर्नावकल्पते ।तत्क्षये च विद्योत्पत्ति स्यात् , तत-श्चाविद्यानिवृत्ति , तत आत्यन्तिक ससारोपरम ।अपि च ,अनात्मदर्शिनो ह्यनात्मविषय काम , कामयमानश्च करोतिकर्माणि , ततस्तत्फलोपभोगाय शरीराद्युपादानलक्षण स-सार ।तद्व्यतिरेकेणात्मैकत्वदर्शिनो विषयाभावात्कामा-नुपपत्ति , आत्मनि चानन्यत्वात्कामानुपपत्तौ स्वात्मन्यव-स्थान मोक्ष इत्यतोऽपि विद्याकर्मणोर्विरोध ।विरोधादेवच विद्या मोक्ष प्रति न कर्माण्यपेक्षते ।स्वात्मलाभे तु पूर्वोप-चितदुरितप्रतिबन्धापनयनद्वारेण विद्याहेतुत्व प्रतिपद्यन्ते क-र्माणि नित्यानीति ।अत एवास्मिन्प्रकरणे उपन्यस्तानिकर्माणीत्यवोचाम ।एव च अविरोध कर्मविधिश्रुतीनाम् ।अत केवलाया एव विद्याया पर श्रेय इति सिद्धम् ॥
In plain words
When scripture prescribes duties for seekers of freedom or worldly gains, it is not trying to prove the ultimate reality of agents and instruments; it simply takes them as practical tools. Knowledge cannot dawn while the mind is blocked by accumulated sin. Once that sin is washed away through action, knowledge arises, ignorance is destroyed, and worldly bondage ceases entirely. The person who identifies with the body is driven by worldly desires, performs actions, and is repeatedly reborn to reap their fruits. But the one who perceives the non-dual Self finds no external objects left to desire; resting completely in the Self, he is liberated. Knowledge and action are thus fundamentally opposed, and knowledge needs no help from ritual to effect liberation. Obligatory actions merely serve as a preparatory aid by clearing away past demerits. Thus, ritual injunctions are fully harmonized, and it is conclusively established that supreme liberation springs from pure knowledge alone.
Close to the Sanskrit
In prescribing means to a fruit for those desiring liberation and for those desiring worldly results, scripture does not spend its effort on establishing the existence of karakas. For the rise of knowledge is not possible for one whose obstacle of accumulated demerit is present. Upon the destruction of that, the rise of knowledge might occur, and from that the cessation of ignorance, and from that the absolute cessation of samsara. Moreover, for one who sees the non-self, desires are directed toward the non-self, and desiring, he performs actions; from that comes samsara, characterized by the assumption of a body to experience those fruits. In contrast to that, for one who sees the oneness of the Self, since objective duality does not exist, desires are impossible; and because of identity with the Self, when desire is impossible, abiding in one's own Self is liberation. For this reason also knowledge and action are in contradiction. And because of this contradiction, knowledge does not depend upon actions for liberation. However, obligatory actions fulfill a role as a cause of knowledge by way of removing the obstacle of previously accumulated demerit, as we have explained. Thus there is no contradiction with ritual injunctions. Hence it is established that the supreme good comes from pure knowledge alone.