The knower of the truth, the one who knows the true nature of the Self, the seer of the supreme truth, being yoked and composed, should think 'I do nothing whatever'. When, and in what way, fixing the truth in mind, should he think so? He says: while seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, letting go, grasping, and opening and closing the eyes, he holds that the senses move among the sense-objects, and so thinks 'I do nothing whatever'. For the knower of the truth who thus sees inaction alone in all the activities of effect and instrument, the seer of the supreme truth, the authority is for the renunciation of all action alone, since he sees the absence of action. One who has set out to drink at a mirage, taking it for water, does not, once he knows there is no water there, still set out toward that very place to drink. But as for one who does not know the truth and has engaged in the yoga of action.

Thus the knower of the truth of the self, bearing in mind, dwelling on it, that the senses of knowing, the ear and the rest, the organs of action, speech and the rest, and the vital airs move each among its own objects, should think 'I do nothing at all'. He should think: this agency of mine, of the kind described, made by the connection of the senses and the vital airs which are rooted in karma, does not belong to me, whose single nature is knowledge, by my own essential nature. This is the meaning.

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

Krishna makes renunciation clear once more, with two verses.