And toward Me, the Lord, undivided yoga, undivided absorption, the firm, unstraying cognition 'there is none higher than the Blessed Lord Vāsudeva, so He alone is our goal'; worship by it is unstraying devotion, devotion not of a nature to stray; and that is knowledge. The frequenting of a secluded place: a secluded place is one free, by its own nature or by being made so, of impurity and of snakes, tigers and the like, a forest, a river-bank, a sandbank, a temple and the like; one whose habit it is to frequent it is a frequenter of secluded places, and that state is knowledge, because in secluded places the mind grows serene, and so the cultivation of the thought of the Self and the rest arises in the secluded place. Distaste for the company of people: the company, the gathering, of common people, those void of refinement, unschooled, is the company of people, not the company of the refined and schooled, since that helps knowledge; so distaste for the company of common people, since it is for the sake of knowledge, is knowledge. Further.

Knowledge regarding the self is knowledge of the adhyatma, being settled in that; the keeping-in-view of the purpose of the knowledge of truth is being given to that truth which is the purpose of the knowledge of truth. That by which the self is known is 'knowledge', that is, the means of knowledge of the self. This host of qualities, freedom from conceit and the rest, told as belonging to the person who is connected with the field, is itself of use for the knowledge of the self; everything other than this is an effect of the field and an obstructer of the knowledge of the self, and so is 'ignorance'. Now the own form of the field-knower, indicated by the mark of being-the-knower in 'he who knows this', is set in clear light.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

He speaks with the word 'toward Me'.