तच्चैतत् परमार्थदर्शनं प्रतिपत्तुमिच्छतावर्णाश्रमाद्यभिमानकृतपाङ्क्तरूपपुत्रवित्तलोकैषणादिभ्योव्युत्थानं कर्तव्यम् ।सम्यक्प्रत्ययविरोधात्तदभिमानस्यभेददर्शनप्रतिषेधार्थोपपत्तिश्चोपपद्यते ।नह्येकस्मिन्नात्मन्यसंसारित्वबुद्धौ शास्त्रन्यायोत्पादितायां तद्विपरीताबुद्धिर्भवति ।नह्यग्नौ शीतत्वबुद्धिः शरीरे वा अजरामरणबुद्धिः ।तस्मादविद्याकार्यत्वात् सर्वकर्मणां तत्साधनानां च यज्ञोपवीतादीनांपरमार्थदर्शननिष्ठेन त्यागः कर्तव्यः ॥ ४४ ॥
In plain words
Whoever seeks this vision of Paramārtha must rise above a fivefold structure: identification with Varṇa and Āśrama, and the desires for children, wealth, and worlds. That identification contradicts right knowledge; this is why the vision of difference is forbidden. Once Śāstra and reason establish that the one Ātman never enters Saṃsāra, the opposite conviction cannot survive—any more than one could take fire to be cold or the body to be ageless and deathless. Since all Karma and its supports, such as the sacred thread, arise from Avidyā, one established in Paramārtha must relinquish them.
Close to the Sanskrit
One who wishes to realize this vision of Paramārtha must rise above the fivefold structure: identification with Varṇa and Āśrama, and the desires for sons, wealth, and worlds. Because that identification contradicts right knowledge, the prohibition of the vision of difference is fitting. Once Śāstra and Nyāya produce the knowledge that the one Ātman is free from Saṃsāra, the contrary knowledge cannot arise. One does not conceive fire as cold, or the body as ageless and deathless. Therefore, since every Karma and its means, such as the sacred thread, are effects of Avidyā, one established in the vision of Paramārtha must abandon them.