Sloka 55 and 56

Hari OM,

SLOKA 55:

yad.hdR^ishhTvaa naaparaM dR^ishyaM yad.hbhuutvaa na punarbhavaH .
yajGYaatvaa naaparaM GYeyaM tad.hbrahmetyavadhaarayet.h .. 55..

Pada artha:
Yat drushtvaa: which when seen
NaAparam: : not anything else
Drushyam: to be seen
Yat bhootvaa: which having become
Na: not
Punaha: bhavaha: to be born again (in the world)

Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.

Acharya is continuing the explanation from the previous sloka. As one’s true nature is known as Brahman, there is no further demand from within to gain anything else to make more perfection. All the endeavors to gain or achieve something which are only thoughts due to ignorance are completely negated once the Self knowledge arises.

Acharya is here explaining that having known that pure awareness nothing more remains to be known. Having obtained a glimpse of that reality, there is nothing to be understood or seen.

Brahman has to be known as that having become which one is not born again into the world and which when seen there is nothing else to be seen as all that exists is verily Brahman.

Lord explains the same in Gita 15.6, in the second line as
na tadbhaasayate suuryo na shashaaN^ko na paavakaH .
yadgatvaa na nivartante taddhaama paramaM mama ..

That the sun illumines not, nor the moon, nor fire; That is My Supreme Abode, to which having gone none return.

SLOKA 56:
tiryaguurdhvamadhaH puurNaM sachchidaanandamadvayam.h .
anantaM nityamekaM yattad.hbrahmetyavadhaarayet.h .. 56..

Pada artha:
Tiryak: all the quarters
Urdhvam: above
Adhaha: below
Poornam: fills
Sat chit anandam: which is existence consciousness bliss absolute
Advayam: non dual
Anandam: infinite
Nityam: eternal
Ekam: one
Yat: which
Tad Brahman: that to be Brahman
Iti: thus
Avadarayet: realize

Realize that to be Brahman which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.

Acharya in this sloka is explaining the all pervading Brahman as the Existence-knowledge and Bliss. Our scriptures proclaim the same about Brahman as that which is infinite, eternal, and absolute. i.e. that which is complete and all pervading.

The very shanti mantra of the Upanishads proclaim the absoluteness or completeness of Self or Brahman as:
AUM puurNamadaH puurNamidaM puurNaat.h puurNamudachyate .
puurNasya puurNamaadaaya puurNamevaavashishhyate ..

Om ! That (the Supreme being Brahman) is full; this(the limited Self, jeeva) is full, (for) from the full the full (indeed) arises.When the full is taken from the full, what remains is full indeed.

Such an infinite and complete Brahman should be all pervading and all permeating and non dual only. It is all that which is existing. Hence there can be nothing beyond it or apart from it.
Directions, parts, or sides can exist for a limited thing alone, but not the absolute consciousness. Such infinite and non dual Brahman can thus never have any front nor back nor any limitations. Hence Acharya here is explaining that east, west, all directions, here and everywhere, it is but Brahman that pervades.

Sruti explains the same in various places such as Mundaka Upanishad 2.2.11 sloka as:
brahmaivedamamR^itaM purastaad.h brahma pashchaad.h brahma dakshiNatashchottareNa adhashchordhvaM cha prasR^itaM brahmaivedaM vishvamidaM varishhTham.h 11

All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest.

And in chandogya Upanishad 7.25.1 as:
sa evaadhastaatsa uparishhTaatsa pashchaatsa purastaatsa
dakshiNataH sa uttarataH sa eveda sarvamityathaato.ahaMkaaraadesha
evaahamevaadhastaadahamuparishhTaadahaM pashchaadahaM purastaadahaM
dakshiNato.ahamuttarato.ahameveda sarvamiti 7\.25\.1

‘That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this.

Hari OM

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God