Bhashya
न च निगडभङ्ग इव अभावभूतो मोक्षः बन्धननिवृत्ति-रूपपद्यते, परमात्मैकत्वाभ्युपगमात् , ' एकमेवाद्वितीयम् ' इति श्रुतेः ; न चान्यो बद्धोऽस्ति, यस्य निगडनिवृत्तिवत् बन्धननिवृत्तिः मोक्षः स्यात्; परमात्मव्यतिरेकेण अन्यस्या-भावं विस्तरेण अवादिष्म ।तस्मात् अविद्यानिवृत्तिमात्रे मोक्षव्यवहार इति च अवोचाम , यथा रज्ज्वादौ सर्पाद्यज्ञा-ननिवृत्तौ सर्पादिविनिवृत्तिः ॥
In plain words
And liberation cannot be some kind of absence, like a chain snapping open — because there is only the one supreme Self, exactly as the scripture says: 'one only, without a second.' There is no separate someone out there in bonds, waiting for that bondage to be undone like a fetter falling away; we have already shown at length that apart from the one Self, nothing else exists at all. So when we speak of liberation, what we actually mean is simply the ending of ignorance — nothing more. It is exactly like the rope you mistook for a snake: the moment you stop seeing the snake, the snake is gone, because it was never there to begin with.
Close to the Sanskrit
And liberation is not tenable as being of the nature of the mere cessation of bondage, an absence-entity like the breaking of a fetter, because oneness with the supreme Self is accepted, on the authority of the scripture 'one only, without a second.' Nor is there any other bound being, of whom liberation could be the cessation of bondage in the manner of the removal of a fetter; we have argued at length that, apart from the supreme Self, nothing else exists. Therefore we have also said that the term 'liberation' applies to the mere cessation of ignorance — just as, when the ignorance of a snake and the like superimposed on a rope ceases, the snake and the rest simply disappear.