Bhashya
नैष दोषः, प्रश्नाभ्यामात्मनि क्रियाकारकफलात्मतापो-तर्हि स्वात्मन्येवाभूत्— 'स्वमात्मानमपीतो भवति' 'सता सोम्य तदा संपन्नो भवति' 'प्राज्ञेनात्मना संपरिष्वक्तः' 'पर आत्मनि संप्रतिष्ठते' इत्यादिश्रुतिभ्यः ; अत एव नान्यः अन्यस्मादागच्छति ; तत् श्रुत्यैव प्रदर्श्यते 'अस्मादात्मनः' इति, आत्मव्यतिरेकेण वस्त्वन्तराभावात् ।नन्वस्ति प्राणाद्यात्मव्यतिरिक्तं वस्त्वन्तरम्—न, प्राणादेस्तत एव निष्पत्तेः ॥
In plain words
There is no problem here. Answering those two questions already dissolves the idea that you are your actions, your role as the one who acts, or the fruit you reap [the source breaks off at this point and picks up again] — then, it happened only within your own self. That is exactly what the scriptures say: 'he becomes merged into his own self,' 'then, dear one, he becomes one with Being itself,' 'the wise self holds him in a close embrace,' 'he comes to rest, firmly, in the Supreme Self.' And that is exactly why nothing here comes from somewhere else — scripture says so plainly: everything arises 'from this self,' because apart from the self, nothing else exists. But you might object: isn't there something else, some separate substance — the vital breath and its kind — apart from the self? No. Because even the breath itself arises from nothing but that very self.
Close to the Sanskrit
This is not a fault: regarding the self, by [answering] these two questions, the identification [of the self] with action, agent, and result [is removed — text breaks off here in the source and resumes] — then it occurred within one's own self alone — [as scripture says:] 'he becomes merged into his own self,' 'then, O gentle one, he becomes united with Being,' 'he is closely embraced by the wise self,' 'he becomes firmly established in the Supreme Self' — from such scriptural statements. For this very reason, nothing comes from anything else; that very point is shown by scripture itself as 'from this self,' because apart from the self there is no other entity. Objection: is there not another substance, distinct from the self, beginning with the vital breath (prāṇa)? No — because even prāṇa and the rest arise from that very self.