Bhāṣya 6
अस्य परमात्मज्ञानस्य फलमिदमभिधीयते— हृदय-ग्रन्थि अविद्यावासनामयो बुद्ध्याश्रय काम , ‘कामायेऽस्य हृदि श्रिता ’ इति श्रुत्यन्तरात् ।हृदयाश्रयोऽसौ, ना-त्माश्रय ।भिद्यते भेद विनाशमुपयाति ।छिद्यन्ते सर्वे ज्ञेय-विषया सशया लौकिकानाम् आ मरणात् गङ्गास्रोतोवत्प्रवृ-त्ता विच्छेदमायान्ति ।अस्य विच्छिन्नसंशयस्य निवृत्तावि-द्यस्य यानि विज्ञानोत्पत्ते प्राक्कृतानि जन्मान्तरे चाप्रवृत्तफ-लानि ज्ञानोत्पत्तिसहभावीनि च क्षीयन्ते कर्माणि, न त्वेतज्जन्मारम्भकाणि, प्रवृत्तफलत्वात् ।तस्मिन् सर्वज्ञेऽससारिणिपरावरे पर च कारणात्मना अवर च कार्यात्मना तस्मिन्प-रावरे साक्षादहमस्मीति दृष्टे, ससारकारणोच्छेदान्मुच्यतइत्यर्थ ॥
In plain words
The fruit of Paramātmajñāna, knowledge of the supreme Ātman, is now stated. The heart-knot is desire, woven from avidyā-Vāsanās—latent tendencies born of ignorance—and lodged in Buddhi. Another Śruti speaks of “the desires that rest in his heart.” Desire belongs to the heart, never to Ātman. When knowledge arises, this knot breaks and is destroyed. The stream of doubts about knowable things, which for an ordinary person runs like the Gaṅgā until death, is cut off. For one whose doubts and avidyā have ended, the karmas accumulated before realization, those carried from another birth whose fruits have not yet begun, and those arising alongside knowledge are exhausted. The karma that set the present birth in motion remains until its already-begun fruit is spent. The reality seen is all-knowing and asaṃsārin, never caught in saṃsāra. It is higher as cause and lower as effect. When one sees it directly as “I am that,” the cause of saṃsāra is severed, and one is free.
Close to the Sanskrit
The fruit of this Paramātmajñāna is now stated. The knot of the heart is desire, made of avidyā-Vāsanā and resting in Buddhi, as another Śruti says, “the desires that rest in his heart.” It has its seat in the heart, not in Ātman. It is split; it comes to destruction. All the ordinary person’s doubts concerning objects to be known, which flow until death like the current of the Gaṅgā, are cut off and come to an end. For the one whose doubts are cut and whose avidyā has ceased, those karmas performed before the rise of realization, those from another birth whose fruits have not begun, and those concurrent with the arising of knowledge are exhausted. But the karmas that began this present birth are not, because their fruits are already in motion. That all-knowing, asaṃsārin reality—untouched by saṃsāra—is both higher and lower: higher in the form of the cause and lower in the form of the effect. When it is directly seen as “I am that,” one is freed because the cause of saṃsāra has been cut away. This is the meaning.