And it is undivided in each body, one, like space; yet it stands as if divided in beings, in all living things, since it is made evident only in bodies. And it is the bearer of beings, since that thing to be known bears beings in the time of their continuance; in the time of dissolution it is the devourer, of a devouring nature; and in the time of arising it is the bringer-forth, of a bringing-forth nature, as a rope and the like is of a falsely imagined snake. Further: if, though present everywhere, it is not perceived, is the thing to be known then darkness? No. What then?

Even of the lights, lamp, sun, gem, and the rest, that is the light, the illuminer; even of lamp, sun, and the rest the illuminer is knowledge alone, which is of the form of the self's own radiance. Lamps and the rest only do away with the thick darkness that obstructs the contact of sense and object; by just that much they are illuminers. It is said to be beyond darkness: the word 'darkness' denotes primal matter in its subtle state; the meaning is that it is said to be higher than primal matter. Therefore knowledge, the thing to be known, has knowledge for its single form; this is the thing to be known, and it is to be reached by knowledge, by the means of knowledge, freedom from conceit and the rest. It is well set in the heart of all: it abides, present in a special way, in the heart of all, of man and the rest.

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.