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

Those men who constantly follow, who keep to, this settled view of Mine, with faith, full of trust, and without finding fault, without bearing ill will toward Me, the supreme teacher, Vāsudeva: they too, being such, are freed from actions, from what is named merit and demerit.

Those men, qualified for the scripture that bears on the self, who, having determined 'this alone is the meaning of scripture' to be My settled judgment, carry it out accordingly; and those who, though not carrying it out, yet have faith in this meaning of scripture; and those who, though without faith, do not cavil, do not become finders of fault in this meaning of scripture, which is of great worth, holding 'such a meaning of scripture is not possible'; all these are freed of the actions, set going from beginningless time, that are the cause of bondage. The word 'too' in 'they too are freed of action' marks these latter off: those who, though not carrying it out, have faith in this meaning of scripture and do not cavil, by their faith and their freedom from caviling have their sin worn away and, before long, carrying out this very meaning of scripture, are freed. This is the meaning. The Lord states the fault of those who do not carry out the Upanishadic meaning approved by the Lord, who are without faith, and who cavil.

Krishna states the fruit, with 'those who follow this teaching of Mine'. Even those who do action thus, in the spirit of withdrawal, are released, by way of knowledge; how much more those who have direct knowledge. No other means is being spoken of. As the Narayanashtakshara-kalpa says, 'the actions of withdrawal and the rest are for the direct sight of the Lord; but the direct sight of the Lord seeks nothing further for release. Everything, set down with that for its goal, becomes a means to release; but the direct sight, setting down nothing further, is itself for nirvana'. For this very reason the doctrine that knowledge and action are to be combined as a joint means is set aside.