यतश्च त्वमेव अहं सर्वथा स्फुरन् स्थितः, न तु अहं नाम कश्चिदन्यः किंचित् करोमि भुञ्जे वा, तेन इत्थं मिताहंभावप्रशमनेन सर्वकर्मतत्फलसंन्यासिनां यत् त्वन्मयमेव ऐश्वर्यं तदेव एकं श्लाघ्यम् इति सामान्योक्त्या आहतदभङ्गि तदग्राम्यंतदेकमुपपत्तिमत् ।त्वयि कर्मफलन्यास-कृतामैश्वर्यमीश यत् ॥ ८६ ॥अभङ्गि - अनश्वरम् अविभागं च, ग्रामो - रुद्रक्षेत्रज्ञादिसमूहः तत्र भवं ग्राम्यम् - उत्कर्षापकर्षवत्त्वात् अश्लाघ्यम् तत् यत्र न तत् अग्राम्यं - सर्वोत्कृष्टम्, अत एव उपपत्तिमत् - अनन्यमुखप्रेक्षित्वात् सत्यार्थम् ॥ ८६ ॥
In plain words
And since it is You alone who abide, shining forth as I in every way, and there is no other one at all named ‘I’ who does anything or enjoys anything, therefore, through the stilling in this way of the limited sense of I, the sovereignty of those who have renounced every action and its fruit, which is made of You alone, that one thing alone is worthy of praise: this he says in a general statement: That is unbroken, that is not of the crowd, that alone stands well founded: the sovereignty, O Lord, of those who have laid down in You the fruit of their actions. ‘Unbroken’: imperishable and undivided. ‘The crowd’ is the multitude of the Rudras, the kṣetrajñas and the rest; what belongs there is ‘of the crowd’, that is, not worthy of praise, since it has more and less in it; that in which this is not is ‘not of the crowd’, that is, excelling all; and for that very reason ‘well founded’, that is, true in its object, since it does not look to the face of another.