Having seen You touching the sky, that is, touching heaven; blazing; of many colours, terrifying, of diverse shapes; with gaping mouths opened wide; with blazing, wide eyes far-spread: for having seen You, my inmost self, my mind, is greatly afflicted, sore frightened, so I am one of afflicted inmost self; and I find no steadiness, no firmness, and I gain no calm, no contentment of mind, O Viṣṇu. Why?

The word 'sky' (nabhas) denotes the supreme firmament beyond the three-quality matter, established by such revealed texts as 'in that imperishable, supreme firmament', 'sun-coloured, beyond darkness', 'shining beyond this rajas', 'he who is its overseer in the supreme firmament'; for, by the word 'touching the sky', He is told as the support of the whole, of the matter-principle with its transformations and of the person in every state; and because it was said before, 'this space between heaven and earth is pervaded'. Seeing you, blazing, of many colours, your mouth gaping, your blazing wide eyes, my inner self utterly distraught, my mind exceedingly afraid, I find no steadiness, I gain no upholding of the body; and I gain no quieting of the mind and the senses. Vishnu, all-pervading one, seeing you, all-pervading, beyond measure, exceedingly wondrous, and exceedingly fearful, I become slack in every limb and agitated in my senses. This is the meaning.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Madhvacharya does not comment on this verse.