It is the light of lights, the light even of the sun and the rest; for the lights, the sun and the rest, kindled by the light of the Self's consciousness, shine, by such scriptures as 'kindled by His radiance the sun gives heat; by His shining all this shines' (Śvetāśvatara 6.14), and by the remembered text here itself, 'the radiance that is in the sun' and the rest. It is said to be beyond the darkness, beyond ignorance, untouched by it. To hold up one who has fallen into despondency, thinking knowledge and the rest hard to come by, He says: knowledge, humility and the rest; the thing to be known, that which was told by 'the thing to be known, which I shall declare' (Gītā 13.12) and the rest; and the goal of knowledge, the very thing to be known which, once known, is the fruit of knowledge, and so is called the goal of knowledge, while as still being known it is the thing to be known. These three are particularly set, established, in the heart, the intellect, of every living being; for it is there alone that the three are made evident. This verse is begun to round off the matter as told.

Thus the truth of the field has been told in brief, from 'the great elements, egotism' down to 'the aggregate, the upholding-base of the conscious one'. The means of knowledge of the truth of the self, the thing to be known, has been told from 'freedom from conceit' down to 'the keeping-in-view of the purpose of the knowledge of truth'. And the truth of the thing to be known, the field-knower, has been told in brief, from 'beginningless, having Me as its highest' down to 'well set in the heart of all'. My devotee, having known this truth of the field, the truth of the means of attaining the own form of the self as set apart from the field, and the truth of the field-knower, becomes fit for My state of being. The being that is Mine, My nature, is freedom from transmigration; he becomes fit for the attaining of freedom from transmigration. This is the meaning. Now the beginninglessness of the contact, of primal matter and the self whose natures are utterly distinct, the difference of the effects of the two when joined, and the cause of the contact, are told.

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.