ब्रह्म तं परादाद्योऽन्यत्रात्मनो वेदान् वेद ।क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद ।लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद ।देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद ।वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान् वेद ।भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद ।सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद ।इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा ॥४,५.७ ॥
In plain words
The priestly power abandons him who knows the priestly power as other than the Self. The ruling power abandons him who knows the ruling power as other than the Self. The worlds abandon him who knows the worlds as other than the Self. The gods abandon him who knows the gods as other than the Self. The Vedas abandon him who knows the Vedas as other than the Self. Beings abandon him who knows beings as other than the Self. All abandons him who knows all as other than the Self. This priestly power, this ruling power, these worlds, these gods, these Vedas, these beings, all this — is this Self.
The commentators
Bṛhadāraṇyakopaniṣadbhāṣyam· bhāṣya
तम् अयथार्थदर्शिनं परादात् पराकुर्यात्, कैवल्यासंबन्धनं कुर्यात्- अयमनात्मस्वरूपेण मां पश्यतीत्यपराधादिति भावः ॥
In plain words
Whoever sees wrongly is left isolated, cut off — because, in effect, he is seeing brahman as if it were something other than the Self. That mistake is the offense, and that is the whole point here.
Close to the Sanskrit
Him, the one who sees wrongly, it abandons — it would cast him off; it would bring about a severance amounting to isolation — [because it thinks] 'this one sees me under the form of the non-Self' — because of that offense. Such is the sense.