Birth, the round of arising, is conquered, mastered, here, even while they still live, by those learned seers of the same whose mind, whose inner instrument, stands fixed and unmoving in sameness, in the even regard for all beings, in Brahman. Brahman is faultless: though, in faulty things like an outcaste, the deluded see it as though faulty with their faults, still it is untouched by those faults, and so faultless. Nor is it divided by differences of its own qualities, since consciousness is free of qualities; and the Blessed Lord will say that desire and the rest belong to the field, not to the Self, since the Self is beginningless and free of qualities. Nor are there ultimate particulars that divide one Self from another, since there is no proof for their presence in each body. Therefore Brahman is the same and one, and those seers stand in Brahman itself. Therefore not even a trace of fault touches them, since they have no conceit of seeing the Self in the aggregate of body and the rest. The remembered text 'by treating the unequal and the equal as equal or unequal a man is at fault, in respect of worship' (Gautama Smṛti 17.20) bears on those who do have the conceit of seeing the Self in the aggregate of body, since it is qualified by 'in respect of worship': it is seen that in worship, gift and the like the connection with a particular quality, being a knower of Brahman, a knower of the six limbs, a knower of the four Vedas, is the ground. But Brahman is free of connection with any quality or fault, and so it is right to say that those seers stand in Brahman. The text about the equal and the unequal bears on action, while what is in hand here is the renunciation of all action, from 'all actions by the mind' (Gītā 5.13) to the end of the chapter. Since Brahman, the Self, is faultless and the same, therefore.

Here itself, in the very state of the practice of the means, by them creation is conquered, transmigration is conquered, whose mind, in the manner described, stands fixed in the sameness of all selves. For Brahman is faultless and the same: the self-substance, being free of the fault of contact with matter, is the same, and is Brahman. If they stand in the sameness of selves, they stand in Brahman itself. For standing in Brahman is itself the conquest of transmigration. Those who dwell on the sameness of selves, in their having knowledge for their single form, are the liberated indeed. This is the meaning. The Lord teaches the manner in which, for a man of the discipline of action abiding in a certain way, the ripening of knowledge that has the form of the sight of sameness comes about.

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

Krishna then praises that, with 'here itself'.