Seeing, perceiving, the Lord present everywhere, in all beings, equally, evenly, as marked in the immediately preceding verse: seeing the same, what comes of it? He does not harm, does no harm, by himself, by his own self, his own Self. Therefore, by that not-harming, he reaches the supreme, the highest goal, named liberation. Now, no living being himself harms his own Self; how is it said, as of something not yet got, that he does not harm it, like 'fire is not to be heaped on the earth, nor in mid-air'? This is no fault, since the disregard of the Self by the ignorant is tenable. For every ignorant man, having set aside the utterly well-known Self, directly present, and having grasped the not-self as the Self, doing merit and demerit, slays that grasped Self and takes up another, a new one; and having slain that too in like manner, another; and having slain that one too, another; so he slays each grasped Self in turn, and so every ignorant man is a slayer of the Self. And the supreme-truth Self too is, as it were, ever slain by ignorance, since its existing fruit is absent; so all the ignorant are slayers of the Self. But the other, the seer of the Self as described, in both ways does not, by himself, harm his own Self, does not slay it; and therefore he reaches the supreme goal, the fruit described. It was said that, seeing the Lord present in all beings as the same, he does not harm the Self by the Self. This is untenable, it may be objected, since selves are divided by the difference of their own qualities and actions; anticipating this, He says.
Contemporary English rendering of the Sanskrit bhāṣya, pending scholar review.