Bhashya
ज्ञान ब्रह्मेति ।ज्ञान ज्ञप्ति अवबोध ,— भावसाधनो ज्ञान-शब्द — न तु ज्ञानकर्तृ, ब्रह्मविशेषणत्वात्सत्यानन्ताभ्यासह ।न हि सत्यता अनन्तता च ज्ञानकर्तृत्वे सत्युपपद्येते ।ज्ञानकर्तृत्वेन हि विक्रियमाण कथ सत्य भवेत् , अनन्त च ?यद्धि न कुतश्चित्प्रविभज्यते, तदनन्तम् ।ज्ञानकर्तृत्वे चज्ञेयज्ञानाभ्या प्रविभक्तमित्यनन्तता न स्यात् , ‘ यत्र नान्य-द्विजानाति स भूमा, अथ यत्रान्यद्विजानाति तदल्पम् ’ इतिश्रुत्यन्तरात् ।‘ नान्यद्विजानाति ’ इति विशेषप्रतिषेधात् आ-त्मान विजानातीति चेत् , न, भूमलक्षणविधिपरत्वाद्वाक्यस्य ।‘ यत्र नान्यत्पश्यति ’ इत्यादि भूम्नो लक्षणविधिपरवाक्यम् ।यथाप्रसिद्धमेव अन्योऽन्यत्पश्यतीत्येतदुपादाययत्र तन्नास्ति, स भूमा इति भूमस्वरूप तत्र ज्ञाप्यत ।अन्यग्रहणस्य प्राप्तप्रतिषेधार्थत्वात् न स्वात्मनि क्रियास्तित्व-पर वाक्यम् ।स्वात्मनि च भेदाभावाद्विज्ञानानुपपत्ति ।आत्मनश्च विज्ञेयत्वे ज्ञातृभावप्रसङ्ग , ज्ञेयत्वेनैव विनियुक्त-त्वात् ॥
In plain words
Knowledge is Brahman. Knowledge, awareness, comprehension—the word is formed to express a state of being, not an active agent of knowing. It is coupled with truth and infinity as an attribute of Brahman. Truth and infinity cannot belong to an agent who knows, for how could a changing thing be true, how could it be infinite? That which is undivided from anything is infinite. If Brahman were a knower, it would be split into knowledge and the knowable, destroying its infinity, as another scripture declares: 'Where one knows nothing else, that is the plenum; where one knows something else, that is little.'
Close to the Sanskrit
Knowledge is Brahman thus. Knowledge is awareness, comprehension, the word knowledge is derived in the sense of state, not as knowledge-agent, being an attribute of Brahman together with truth and infinity. For truth and infinity are not tenable in the case of being a knowledge-agent. How could a changing entity be true and infinite? That which is not divided from anything anywhere is infinite. And in being a knowledge-agent it would be divided by knowable and knowledge, and so infinity would not be, from the other śruti passage: 'Where one knows not another, that is the plenum; now where one knows another, that is little.'