For one whose attachment is gone, whose attachment is everywhere turned away; who is liberated, whose bondage marked as merit and demerit has turned away; whose mind is set in knowledge alone: the action of such a one, who acts for the sake of sacrifice, who carries out the action for the accomplishing of sacrifice, dissolves entirely. Such action, taken together with its fruit, wholly dissolves, comes to nothing. Why is it said that action done, not producing its own effect, wholly dissolves? Because.

Of the man whose mind is fixed on knowledge regarding the self, and who is therefore free of attachment to anything else and so freed of every possession, who lives for the carrying out of the actions of sacrifice and the rest of the character described, the bondage-causing earlier karma in its entirety dissolves away, is worn away without remainder. It has been told how action has the form of knowledge by being joined with the dwelling on the self's own nature as set apart from matter. Now the Lord states how action has the form of knowledge by being joined with the dwelling on all action, together with its accompaniments, as having for its self the supreme Person who is the highest Brahman.

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

Krishna rounds it off with 'of one whose attachment is gone'. He speaks of one whose attachment is gone, who is free of fondness for fruit, who is released, who does not identify with the body and the rest, whose mind is settled in knowledge, the knower of the supreme Lord.