Ch 18, Sh 49-50, Bhagawad Gita, Shankar Bhashya

Asakta-buddhih, he whose intellect, the internal organ, remains unattached; sarvatra, to everything, with regard to son, wife and others who are the causes of attachment; jitatma, who has conquered his internal organs; and vigata-sprhah, who is desireless, whose thirst for his body, life and objects of enjoyment have been eradicated; he who is such a knower of the Self, adhigaccahti, attains; sannyasena, through monasticism, through perfect knowledge or through renunciation of all actions preceded by this knowledge; the paramam, supreme, most excellent; naiskarmya-siddhim, perfection consisting in the state of one free from duties. One is said to be free from duties from whom duties have departed as a result of realizing that the actionless Brahman is his Self; his state is naiskarmyam. That siddhi (perfection) which is this naiskarmya is naiskarmya-siddhi. Or, this phrase means 'achievement of naiskarmya', i.e., achievement of the state of remaining established in one's own real nature as the actionless Self-which is different from the success arising from Karma (yoga), and is of the form of being established in the state of immediate Moksha. Accordingly has it been said, '৷৷.having given up all actions mentally,৷৷.without doing or causing (others) to do anything at all' (5.13). The stages through which one who has attained success which has the aforesaid characteristics and which arises from the performance of one's own duties mentioned earlier as worship of God, and in whom has arisen discriminative knowledge, achieves perfection in the form of exclusive adherence to Knowledge of the Self and consisting in the state of one free from duties have to be stated.
With this is view the Lord says:
Nibodha, understand for certain; me, from Me, from My utterance. Is it elaborately? The Lord says, no, samasena, in brief; eva, indeed, O son of Kunti, how siddhim praptah, one who has achieved success, one who, by worshipping God through one's duties, has achieved success in the form of fitness of the body and organs for steadfastness in Knowledge, which comes from His grace; (the reiteration of the phrase siddhim praptah is meant for introducing what follows; what is that succeeding subject for which this reiteration stands is being answered:) yatha tatha, that process by which, that process in the form of steadfastness in Knowledge, by which that process of acquiring steadfastness in Knowledge by which; apnoti, attains; brahma, Brahman, the supreme Self. In order to point out as 'It is this' the realization of Brahman which was promised in, 'that process by which one৷৷.attains Brahman,' the Lord says; ya, which; is the para, supreme; nistha, consummation, i.e. the supreme culmination; jnanasya, of Knowledge.
Of what?
Of the knowledge of Brahman.
Of what kind is it?
It is of the same kind as the realization of the Self.
Of what kind is that?
As is the Self.
Of what nature is It?
As has been described by the Lord and the Upanisadic texts, and established through reason.
Objection: Is it not that knowledge takes the form of its object? But it is not admitted anywhere that the Self is an object, or even that It has form.
Pseudo-Vedantin: Is it not heard of in such texts as, 'radiant like the sun' (Sv. 3.8), 'Of the nature of effulgence' (Ch. 3.14.2) and 'Self-effulgent' (Br. 4.3.9), that the Self has form?
Objection by Vedantin: No, because those sentences are meant for refuting the idea that the Self is of the nature of darkness. When the Self is denied of possessing forms of substance, quality, etc., the contingency arises of the Self's being of the nature of darkness. The sentences, 'radiant like the sun,' etc. are meant for refuting this. And this follows from the specific denial of from by saying, 'Formless' (Ka. 1.3.15), and from such texts as, 'His form does not exist within the range of vision; nobody sees Him with the eye' (Ka. 2.3.9: Sv. 4.20), 'soundless, touchless' (ka. 1.3.15), etc. which show that the Self is not an object of perception. Therefore it remains unproved that there can be any knowledge which takes the form of the Self.

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