तेऽपि चातितरन्त्येव मृत्युं श्रुतिपरायणाः ॥ २५ ॥
anye tvevamajānantaḥ śrutvā’nyebhya upāsate .
te’pi cātitarantyeva mṛtyuṃ śrutiparāyaṇāḥ .. 25 ..
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But there are yet others, who, not able to know the Self described above by any one of the several methods already pointed out, learn from others, from acharyas or teachers who tell them “Do thou thus meditate upon this”; they then engage in worship, i.e., they contemplate the idea in full faith. Even they cross beyond death, i.e., beyond samsara which is associated with death—even they whose best equipment when commencing to tread the path of moksha consists in what they have heard, i.e., who solely depend upon the authority of other’s instructions and are themselves ignorant. How much more so, then, those who can independently appreciate evidence and discriminate.
Nothing exists outside the Self.
The knowledge of the identity of Kṣetrajña with the Īśvara—of the individual soul with the Lord—as taught in xiii. 2 has been spoken of in xiii. 12 as the means to moksha.—For what reason is it so?—The Lord proceeds to explain the reason.