Bhashya
सत्यादिशब्दा न परस्पर सबध्यन्ते, परार्थत्वात्, विशेष्यार्था हि त ।अत एव एकैको विशेषणशब्द परस्पर निरपेक्षो ब्रह्मशब्देन सबध्यते— सत्य ब्रह्म ज्ञान ब्रह्म अनन्त ब्रह्मेति ।सत्यमिति यद्रूपेण यन्निश्चित तद्रूप न व्यभिचरति, तत्सत्यम् ।यद्रूपेण यन्निश्चित तद्रूप व्यभिचरति, तदनृतमित्युच्यते ।अतो विकारोऽनृतम्, ‘वाचारम्भण विकारो नामधेय मृत्तिकेत्येव सत्यम्’, एव सदेव सत्यमित्यवधारणात् ।अत ‘सत्य ब्रह्म’ इति ब्रह्म विकारान्निवर्तयति ।अत कारणत्व प्राप्त ब्रह्मण ।कारणस्य च कारकत्वम्, वस्तुत्वात् मृद्वत् अचिद्रूपता च प्राप्ता, अत इदमुच्यते——
In plain words
The defining terms beginning with 'truth' do not modify one another; rather, each points independently to the same ultimate reality, forming separate statements: 'Brahman is real, Brahman is knowledge, Brahman is infinite.' That whose ascertained form never changes is real; that whose form changes is unreal. Thus, all modification is unreal, as scripture declares: 'Modification is merely a verbal name born of speech; only clay is true,' establishing that being alone is real. Consequently, the statement 'Brahman is real' excludes all mutable forms from Brahman. But one might object that this implies Brahman is a material cause possessing agency and insentience, much like a lump of clay. To resolve this, the text proceeds to state:
Close to the Sanskrit
The words beginning with 'truth' are not connected mutually, because they are for the sake of another; for they are intended for the qualified object. Therefore each single qualifying word independently connects with the word Brahman: 'Brahman is real, Brahman is knowledge, Brahman is infinite.' That by which a form is ascertained—if it does not deviate from that form, that is real. That by which a form is ascertained—if it deviates from that form, that is called unreal. Therefore modification is unreal, on the ground of the scriptural passage, 'Modification is a verbal name starting from speech; clay alone is real,' and the ascertainment that 'Being alone is real.' Therefore the statement 'Brahman is real' turns away modifications from Brahman. Hence the causality of Brahman was obtained. And of a cause there is agency, due to being an entity, like clay, and an insentient nature was also obtained. Therefore this is stated: