यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।4.35।।
4.35. By knowing which you shall not get deluded once again in this manner, O son of Pandu; and by which means you shall see all beings without exception in [your] Self i.e., in Me.
4.34-35 Tat etc. Yaj=jnatva etc. This : the knowledge. By prostration : by devotion. By iniry : by the consideration of pros and cons, by good reasoning etc. By service : by practice. You should learn [this], For, those that are endowed with knowledge i.e., your own different sense-organs, that are exceedingly favoured by consciousness, will point out nearby i.e., will lead the truth to you if you remain practising in the said manner. For this, it has been said that they (sense-organs) are capable of showing the truth i.e., they show nothing but the truth. That has been said : The Yoga alone is the teacher of Yoga [practice] and On [reaching] that [seeded Yoga] [there arises] an insight, truth-bearing (YS, I, 48). If those that are endowed with knowledge is interpreted to mean other wise persons, then it would amount to say that what the Bhagavat Himself had taught is untruth. Or, the purpose of saying in this manner may be to teach a conventional rule : Other persons too should learn from the men of wisdom only by prostration etc., and not by any other means. The [locatives] atmani in your Self and mayi in Me are in the same-case-relationship, and they mean in your Soul that has attained (realised Its) identity with Me. Atho is an expletive. In order to established the [total] sameness (identity) of the Absolute with the [individual] Self, a certain characteristic mark [of the two], is mentioned [here]. If the non-sameness (non-identity) [of these two] is intended, then the meanings choice etc., [of atho] have no relevance here. Saying that the sin also perishes in the first verse [of following two], in order to clarify the earlier statement all actions, leaving no bit, [meet their end in knowledge - verse 33 above]; indicating, by all actions - in the second verse-that the suggested meaning of leaving no bit (verse 33) is not even a bit of mental impression [of actions] survives; [the Lord] explains-
Yajjnaatwaa na punarmoham evam yaasyasi paandava; Yena bhootaanyasheshena drakshyasyaatmanyatho mayi.
yat—which; jñātvā—having known; na—never; punaḥ—again; moham—delusion; evam—like this; yāsyasi—you shall get; pāṇḍava—Arjun, the son of Pandu; yena—by this; bhūtāni—living beings; aśheṣhāṇi—all; drakṣhyasi—you will see; ātmani—within me (Shree Krishna); atho—that is to say; mayi—in me