Sri Krishna's Gita Upadesam is Advaitamritam.
Om paarthaaya pratibodhitaam bhagavataa naaraayanenaswayam,
Vyaasena grathitaam puraanamuninaa madhye mahaabhaaratam;
Advaitaamritavarshineem bhagavateem ashtaadashaa dhyaayineem,
Amba twaam anusandadhaami bhagavadgeete bhavadweshineem.
Om. O Bhagavad Gita, with which Partha was illumined by Lord Narayana Himself, and which was composed within the Mahabharata by the ancient sage, Vyasa, O Divine Mother, the destroyer of rebirth, the showerer of the nectar of Advaita, and consisting of eighteen discourses—upon Thee, O Gita, O affectionate Mother, I meditate!
Sri Sankara on birth of Sri Krishna
Deerghena kAlena anushtaatrrnaam kaamodbhavat heeyamaana viveka vijnaana hetukena adharmena abhi-bhooyamaane dhare pravardhamaane ca adharme jagatah sthitim paripipaalayisuh sa aadikartaa naaraayanaakhyo visnuh bhaumasya brahmano brAhmanatvasya raksanaartham devakyaam vasudevaat amsena krsnah kila sambabhoova.
When after a long time, owing to the upsurge of kaama in (the minds of) its followers and the consequent loss of discriminative faculty, Religion became engulphed by irreligion , He, the Original Source Visnu, known by the name of Nārāyana intent on the maintenance of the stability of the universe, was born, as it were, in amśa of Vasudeva (the father) in Devaki (the mother) for the protection of the brāhmanatvam (spiritual potency in humans).
On Sri Bhagavatpaada on Divine Motivation for writing the Gita Bhasyam
That Religion as taught by the Lord, the omniscient and adorable Veda-Vyāsa incorporated together in seven hundred verses called Geetam . This well-known Gitā-Śāstra is the epitome and essence of the teaching of all the Vedas and its meaning can be discerned only with great difficulty. Even though it has been commented upon by several (commentators), by construing the meaning word by word and sentence by sentence, and with the aid of logical arguments8 * with a view to bringing out its import, I have observed that it has been comprehended by the common people as an eclectic composition of diverse contradictory doctrines. I am (therefore) writing a brief commentary for determining the precise import with correct judgment.
Salutation to Sri Vyaasa.
Namostu te vyaasa vishaalabuddhe phullaaravindaayatapatranetra;
Yena twayaa bhaaratatailapoornah prajwaalito jnaanamayah pradeepah.
Salutations unto thee, O Vyasa, of broad intellect and with eyes like the petals of a full-blown lotus, by whom the lamp of knowledge, filled with the oil of the Mahabharata, has been lighted!
Gita is Vedarthasaarasangrahabhootam
Sarvopanishado gaavo dogdhaa gopaalanandanah;
Paartho vatsah sudheer bhoktaa dugdham geetaamritam mahat.
All the Upanishads are the cows; the milker is Krishna; the cowherd boy, Partha (Arjuna), is the calf; men of purified intellect are the drinkers; the milk is the great nectar of the Gita.
Few Key Gita Slokas for Mananam this 2019 Sri KrishnAshtami
(Focus of the slokas is on Atma Vidya)
Dehino’smin yathaa dehe kaumaaram yauvanam jaraa;
Tathaa dehaantara praaptir dheeras tatra na muhyati.
2. 13. Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve thereat.
Naasato vidyate bhaavo naabhaavo vidyate satah;
Ubhayorapi drishto’ntastwanayos tattwadarshibhih.
2.16. The unreal hath no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).
Na jaayate mriyate vaa kadaachin
Naayam bhootwaa bhavitaa vaa na bhooyah;
Ajo nityah shaashwato’yam puraano
Na hanyate hanyamaane shareere.
2.20. He is not born nor does He ever die; after having been, He again ceases not to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed,
Avyakto’yam achintyo’yam avikaaryo’yam uchyate;
Tasmaad evam viditwainam naanushochitum arhasi.
2.25. This (Self) is said to be unmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou should not grieve.
Traigunyavishayaa vedaa nistraigunyo bhavaarjuna;
Nirdwandwo nityasatwastho niryogakshema aatmavaan.
2.45. The Vedas deal with the three attributes (of Nature); be thou above these three attributes, O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.
Karmanyakarma yah pashyed akarmani cha karma yah;
Sa buddhimaan manushyeshu sa yuktah kritsnakarmakrit.
4.18. He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.
COMMENTARY: It is the idea of agency, the idea of “I am the doer” that binds man to worldliness. If this idea vanishes, action is no action at all. How ?
By recognizing one's Self as pure consciousness, in which all ideas, names, forms, cause-effect, appear and disappear, one remains Asparsha Yogi.
Thus this Jnana, ensures, It does not bind one to worldliness. This is inaction in action. But if a man sits quietly, thinking of actions then he is their doer, he is ever doing actions. This is referred to as action in inaction.
Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam;
Brahmaiva tena gantavyam brahmakarmasamaadhinaa.
4.24. Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.
Shreyaan dravyamayaadyajnaaj jnaanayajnah parantapa;
Sarvam karmaakhilam paartha jnaane parisamaapyate.
4.33. Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their entirety, O Arjuna, culminate in knowledge!
Tadviddhi pranipaatena pariprashnena sevayaa;
Upadekshyanti te jnaanam jnaaninas tattwadarshinah.
4.34. Know that by long prostration, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge.
Yajjnaatwaa na punarmoham evam yaasyasi paandava;
Yena bhootaanyasheshena drakshyasyaatmanyatho mayi.
4.35. Knowing that, thou shalt not, O Arjuna, again become deluded like this; and by that thou shalt see all beings in thy Self and also in Me!
Api chedasi paapebhyah sarvebhyah paapakrittamah;
Sarvam jnaanaplavenaiva vrijinam santarishyasi.
4.36. Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.
Yathaidhaamsi samiddho’gnir bhasmasaat kurute’rjuna;
Jnaanaagnih sarvakarmaani bhasmasaat kurute tathaa.
4.37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!
Na hi jnaanena sadrisham pavitram iha vidyate;
Tat swayam yogasamsiddhah kaalenaatmani vindati.
4.38. Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time.
Shraddhaavaan labhate jnaanam tatparah samyatendriyah;
Jnaanam labdhvaa paraam shaantim achirenaadhigacchati.
4.39. The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace.
Shanaih shanairuparamed buddhyaa dhritigriheetayaa;
Aatmasamstham manah kritwaa na kinchidapi chintayet.
6.25. Little by little let him attain to quietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything.
Yato yato nishcharati manashchanchalamasthiram;
Tatastato niyamyaitad aatmanyeva vasham nayet.
6.26. From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone.
Prashaantamanasam hyenam yoginam sukhamuttamam;
Upaiti shaantarajasam brahmabhootamakalmasham.
6.27. Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is quieted, who has become Brahman, and who is free from sin.
Yunjannevam sadaa’tmaanam yogee vigatakalmashah;
Sukhena brahmasamsparsham atyantam sukham ashnute.
6.28. The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the infinite bliss of contact with Brahman (the Eternal).
Sarvabhootasthamaatmaanam sarvabhootaani chaatmani;
Eekshate yogayuktaatmaa sarvatra samadarshanah.
6.29. With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere.
Yo maam pashyati sarvatra sarvam cha mayi pashyati;
Tasyaaham na pranashyaami sa cha me na pranashyati.
6.30. He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.
Chaturvidhaa bhajante maam janaah sukritino’rjuna;
Aarto jijnaasurartharthee jnaanee cha bharatarshabha.
7.16. Four kinds of virtuous men worship Me, O Arjuna! They are the distressed, the seeker of knowledge, the seeker of wealth, and the wise, O lord of the Bharatas!
Teshaam jnaanee nityayukta eka bhaktirvishishyate;
Priyo hi jnaanino’tyarthamaham sa cha mama priyah.
7.17. Of them, the wise, ever steadfast and devoted to the One, excels (is the best); for, I am exceedingly dear to the wise and he is dear to Me.
Udaaraah sarva evaite jnaanee twaatmaiva me matam;
Aasthitah sa hi yuktaatmaa maamevaanuttamaam gatim.
7.18. Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind, he is established in Me alone as the supreme goal.
Icchaadweshasamutthena dwandwamohena bhaarata;
Sarvabhootaani sammoham sarge yaanti parantapa.
7.27. By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa!
Yeshaam twantagatam paapam janaanaam punyakarmanaam;
Te dwandwamohanirmuktaa bhajante maam dridhavrataah.
7.28. But those men of virtuous deeds whose sins have come to an end, and who are freed from the delusion of the pairs of opposites, worship Me, steadfast in their vows.
Jaraamaranamokshaaya maamaashritya yatanti ye;
Te brahma tadviduh kritsnam adhyaatmam karma chaakhilam.
7.29. Those who strive for liberation from old age and death, taking refuge in Me, realise in full that Brahman, the whole knowledge of the Self and all action.
Raajavidyaa raajaguhyam pavitramidamuttamam;
Pratyakshaavagamam dharmyam susukham kartumavyayam.
9.2. This is the kingly science, the kingly secret, the supreme purifier, realizable by direct intuitional knowledge, according to righteousness, very easy to perform and imperishable.
Matkarmakrinmatparamo madbhaktah sangavarjitah;
Nirvairah sarvabhooteshu yah sa maameti paandava.
11.55. He who does all actions for Me, who looks upon Me as the Supreme, who is devoted to Me, who is free from attachment, who bears enmity towards no creature, he comes to Me, O Arjuna!
COMMENTARY: This is the essence of the whole teaching of the Gita. He who practises this teaching attains supreme bliss and immortality. Such a one realises Him and enters into His Being, becoming completely one with Him. This verse contains the summary of the entire Gita philosophy.
Idam shareeram kaunteya kshetramityabhidheeyate;
Etadyo vetti tam praahuh kshetrajna iti tadvidah.
The Blessed Lord said:
13.2. This body, O Arjuna, is called the Field; he who knows it is called the Knower of the Field by those who know of them, that is, by the sages.
Kshetrajnam chaapi maam viddhi sarvakshetreshu bhaarata;
Kshetrakshetrajnayor jnaanam yattat jnaanam matam mama.
13.3. Do thou also know Me as the Knower of the Field in all fields, O Arjuna! Knowledge of both the Field and the Knower of the Field is considered by Me to be the knowledge.
Adhyaatma jnaana nityatwam tattwa jnaanaartha darshanam;
Etajjnaanamiti proktam ajnaanam yadato’nyathaa.
13.12. Constancy in Self-knowledge, perception of the end of true knowledge—this is declared to be knowledge, and what is opposed to it is ignorance.
Jneyam yattat pravakshyaami yajjnaatwaa’mritamashnute;
Anaadimatparam brahma na sattannaasaduchyate.
13.13. I will declare that which has to be known, knowing which one attains to immortality, the beginningless supreme Brahman, called neither being nor non-being.
Sarvatah paanipaadam tat sarvato’kshishiromukham;
Sarvatah shrutimalloke sarvamaavritya tishthati.
13.14. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all.
Sarvendriyagunaabhaasam sarvendriyavivarjitam;
Asaktam sarvabhricchaiva nirgunam gunabhoktru cha.
13.15. Shining by the functions of all the senses, yet without the senses; unattached, yet supporting all; devoid of qualities, yet their experiencer,
Bahirantashcha bhootaanaam acharam charameva cha;
Sookshmatwaat tadavijneyam doorastham chaantike cha tat.
13.16. Without and within (all) beings, the unmoving and also the moving; because of His subtlety, unknowable; and near and far away is That.
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
13.17. And undivided, yet He exists as if divided in beings; He is to be known as the supporter of beings; He devours and He generates also.
Jyotishaamapi tajjyotistamasah paramuchyate;
Jnaanam jneyam jnaanagamyam hridi sarvasya vishthitam.
13.18. That, the Light of all lights, is beyond darkness; it is said to be knowledge, the Knowable and the goal of knowledge, seated in the hearts of all.
Iti kshetram tathaa jnaanam jneyam choktam samaasatah;
Madbhakta etadvijnaaya madbhaavaayopapadyate.
13.19. Thus the Field as well as knowledge and the Knowable have been briefly stated. My devotee, knowing this, enters into My Being.
Samam sarveshu bhooteshu tishthantam parameshwaram;
Vinashyatswavinashyantam yah pashyati sa pashyati.
13.28. He sees, who sees the Supreme Lord, existing equally in all beings, the unperishing within the perishing.
COMMENTARY: Birth is the root cause of the modifications of change, growth, decay and death. The other changes of state manifest after the birth of the body. But the Lord is changeless and He is birthless, decayless and deathless.
Samam pashyan hi sarvatra samavasthitameeshwaram;
Na hinastyaatmanaa’tmaanam tato yaati paraam gatim.
13.29. Because he who sees the same Lord dwelling equally everywhere does not destroy the Self by the self, he goes to the highest goal.
Prakrityaiva cha karmaani kriyamaanaani sarvashah;
Yah pashyati tathaa’tmaanam akartaaram sa pashyati.
13.30. He sees, who sees that all actions are performed by Nature alone and that the Self is actionless.
Yadaa bhootaprithagbhaavam ekastham anupashyati;
Tata eva cha vistaaram brahma sampadyate tadaa.
13.31. When a man sees the whole variety of beings as resting in the One, and spreading forth from That alone, he then becomes Brahman.
COMMENTARY: A man attains to unity with the Supreme when he knows or realises through intuition that all these manifold forms are rooted in the One. Like waves in water, like rays in the sun, so also all forms are rooted in the One.
Anaaditwaan nirgunatwaat paramaatmaayam avyayah;
Shareerastho’pi kaunteya na karoti na lipyate.
13.32. Being without beginning and devoid of (any) qualities, the Supreme Self, imperishable, though dwelling in the body, O Arjuna, neither acts nor is tainted!
Yathaa sarvagatam saukshmyaadaakaasham nopalipyate;
Sarvatraavasthito dehe tathaatmaa nopalipyate.
13.33. As the all-pervading ether is not tainted because of its subtlety, so the Self seated everywhere in the body, is not tainted.
Yathaa prakaashayatyekah kritsnam lokamimam ravih;
Kshetram kshetree tathaa kritsnam prakaashayati bhaarata.
13.34. Just as the one sun illumines the whole world, so also the Lord of the Field (the Supreme Self) illumines the whole Field, O Arjuna!
Kshetrakshetrajnayor evam antaram jnaanachakshushaa;
Bhootaprakritimoksham cha ye vidur yaanti te param.
13.35. They who, through the eye of knowledge, perceive the distinction between the Field and its Knower, and also the liberation from the Nature of being, they go to the Supreme.
COMMENTARY: They who know through the eye of intuition opened by meditation and the instructions of the Guru and the scriptures, that the Field is insentient, the doer, changing and finite, and that the Knower of the Field is pure Consciousness, the non-doer, unchanging and infinite, and who also perceive the non-existence of Nature, ignorance, the Unmanifested, the material cause of being,—they attain the Supreme.
Kairlingais treen gunaanetaan ateeto bhavati prabho;
Kimaachaarah katham chaitaam streen gunaan ativartate.
Arjuna said:
14.21. What are the marks of him who has crossed over the three qualities, O Lord? What is his conduct and how does he go beyond these three qualities?
Sri Bhagavaan Uvaacha:
Prakaasham cha pravrittim cha mohameva cha paandava;
Na dweshti sampravrittaani na nivrittaani kaangkshati.
The Blessed Lord said:
14.22. Light, activity and delusion,—when they are present, O Arjuna, he hates not, nor does he long for them when they are absent!
Udaaseenavadaaseeno gunairyo na vichaalyate;
Gunaa vartanta ityeva yo’vatishthati nengate.
14.23. He who, seated like one unconcerned, is not moved by the qualities, and who, knowing that the qualities are active, is self-centred and moves not,
Samaduhkhasukhah swasthah samaloshtaashmakaanchanah;
Tulyapriyaapriyo dheeras tulyanindaatma samstutih.
14.24. Alike in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, to whom the dear and the unfriendly are alike, firm, the same in censure and praise,
Maanaapamaanayostulyas tulyo mitraaripakshayoh;
Sarvaarambhaparityaagee gunaateetah sa uchyate.
14.25. The same in honour and dishonour, the same to friend and foe, abandoning all undertakings—he is said to have crossed the qualities.
Maam cha yo’vyabhichaarena bhaktiyogena sevate;
Sa gunaan samateetyaitaan brahmabhooyaaya kalpate.
14.26. And he who serves Me with unswerving devotion, he, crossing beyond the qualities, is fit for becoming Brahman.
Brahmano hi pratishthaa’ham amritasyaavyayasya cha;
Shaashwatasya cha dharmasya sukhasyaikaantikasya cha.
14.27. For I am the abode of Brahman, the immortal and the immutable, of everlasting Dharma and of absolute bliss.
Shreyaanswadharmo vigunah paradharmaat swanushthitaat;
Swabhaavaniyatam karma kurvannaapnoti kilbisham.
18.47. Better is one’s own duty (though) destitute of merits, than the duty of another well performed. He who does the duty ordained by his own nature incurs no sin.
Sahajam karma kaunteya sadoshamapi na tyajet;
Sarvaarambhaa hi doshena dhoomenaagnirivaavritaah.
18.48. One should not abandon, O Arjuna, the duty to which one is born, though faulty; for, all undertakings are enveloped by evil, as fire by smoke!
Asaktabuddhih sarvatra jitaatmaa vigatasprihah;
Naishkarmyasiddhim paramaam sannyaasenaadhigacchati.
18.49. He whose intellect is unattached everywhere, who has subdued his self, from whom desire has fled,—he by renunciation attains the supreme state of freedom from action.
Siddhim praapto yathaa brahma tathaapnoti nibodha me;
Samaasenaiva kaunteya nishthaa jnaanasya yaa paraa.
18.50. Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman, that supreme state of knowledge.
Buddhyaa vishuddhayaa yukto dhrityaatmaanam niyamya cha;
Shabdaadeen vishayaanstyaktwaa raagadweshau vyudasya cha.
18.51. Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and other objects and abandoning both hatred and attraction,
Viviktasevee laghwaashee yatavaakkaayamaanasah;
Dhyaanayogaparo nityam vairaagyam samupaashritah.
18.52. Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in concentration and meditation, taking refuge in dispassion,
Ahankaaram balam darpam kaamam krodham parigraham;
Vimuchya nirmamah shaanto brahmabhooyaaya kalpate.
18.53. Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for becoming Brahman.
Brahmabhootah prasannaatmaa na shochati na kaangkshati;
Samah sarveshu bhooteshu madbhaktim labhate paraam.
18.54. Becoming Brahman, serene in the Self, he neither grieves nor desires; the same to all beings, he attains supreme devotion unto Me.
Bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattwatah;
Tato maam tattwato jnaatwaa vishate tadanantaram.
18.55. By devotion he knows Me in truth, what and who I am; and knowing Me in truth, he forthwith enters into the Supreme.
Sarvakarmaanyapi sadaa kurvaano madvyapaashrayah;
Matprasaadaadavaapnoti shaashwatam padamavyayam.
18.56. Doing all actions always, taking refuge in Me, by My Grace he obtains the eternal, indestructible state or abode.
Eeshwarah sarvabhootaanaam hriddeshe’rjuna tishthati;
Bhraamayan sarvabhootaani yantraaroodhaani maayayaa.
18.61. The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine!
Tameva sharanam gaccha sarvabhaavena bhaarata;
Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam.
18.62. Fly unto Him for refuge with all thy being, O Arjuna! By His Grace thou shalt obtain supreme peace and the eternal abode.
Iti te jnaanamaakhyaatam guhyaad guhyataram mayaa;
Vimrishyaitadasheshena yathecchasi tathaa kuru.
18.63. Thus has wisdom more secret than secrecy itself been declared unto thee by Me; having reflected over it fully, then act thou as thou wishest.
Sarvaguhyatamam bhooyah shrinu me paramam vachah;
Ishto’si me dridhamiti tato vakshyaami te hitam.
18.64. Hear thou again My supreme word, most secret of all; because thou art dearly beloved of Me, I will tell thee what is good.
Manmanaa bhava madbhakto madyaajee maam namaskuru;
Maamevaishyasi satyam te pratijaane priyo’si me.
18.65. Fix thy mind on Me, be devoted to Me, sacrifice to Me, bow down to Me. Thou shalt come even to Me; truly do I promise unto thee, (for) thou art dear to Me.
Sarvadharmaan parityajya maamekam sharanam vraja;
Aham twaa sarvapaapebhyo mokshayishyaami maa shuchah.
18.66. Abandoning all duties, take refuge in Me alone; I will liberate thee from all sins; grieve not.
Sri Sankara Bhasyam on 18.66
Relinquishing all dharmas—by the word 'dharma', even 'adharma' is to be understood, since absolute freedom from all action (naiskarmya) is intended to be taught here, as borne out by the following passages from Śruti and Smrti:
" He who has not ceased from wicked acts (i.e. adharma) " (Ka.I.ii.24).
"Renounce dharma and adharma" . (M.B.Śānti. 329,40.)
mām ēkaṅ sarvātmānaṅ samaṅ sarvabhūtasthitam
īśvaram acyutaṅ garbha janma jarā maraṇa varjitam 'ahamēva' ityēvaṅ śaraṇaṅ vraja
na mattaḥ anyat asti iti avadhāraya ityarthaḥ.
ahaṅ tvā tvām ēvaṅ niścitabuddhiṅ sarvapāpēbhyaḥ sarvadharmādharma bandhana rūpēbhyaḥ mōkṣayiṣyāmi svātmabhāva prakāśī karaṇēna.
So, the meaning is: renouncing all actions (righteous and unrighteous), take refuge in Me alone, the Self of all, the Same, dwelling in all beings, the Iśvara (Lord), the Permanent, destitute of (the several modification such as) being in the womb, birth, old age, and death, and the One, with the belief that I am verily That.
The import is: "understand that there is nothing else besides Me" .
I will liberate you, when you have this settled understanding, from all sins, all sorts of bondage occasioned by dharma and adharma, by manifesting Myself as your own Self.
ātmajñānasya tu kēvalya niḥśrēyasahētutvam
bhēda pratyayaṅnivartakatvēna kaivalyaphalāvasānatvāt.
Pure Self-Knowledge is indeed the means to the Highest Bliss, since, as removing the belief in dualism (apprehension of difference), it culminates in the fruit of final emancipation (kaivalya). Notions of diversity, such as action, the factors of action, and the result of action, perpetually arise in the self through avidyā. "(This) action is mine", " I am (its) agent (doer)', "
I am doing this act for such and such a result", in this form, avidyā has been functioning from time without beginning. What can put an end to this avidyā is the Knowledge concerning the Self, of this form, "I am truly this, the un-attached non-agent, free from action and from (its) results; there is nothing whatever other than myself", since it brings about, even as it arises, the cessation of the notion of diversity which is the cause of the propensity to action.
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