He who sees that actions, those begun by speech, mind and body, are wholly, in every way, done, carried out, by Nature alone, the Lord's māyā made of the three qualities, by the mantra-word 'one should know māyā to be Nature' (Śvetāśvatara 4.10), Nature transformed into the form of effect and instrument, and by nothing else; and who likewise sees the Self, the field-knower, as a non-doer, free of all adjuncts: he sees, he is the seer of the supreme truth. The intent is that for the quality-free, the non-doer, the distinctionless, like space, there is no proof for a division. Once more He sets out that same right vision under other words.

When he sees the separate being of all beings, gods and the rest, who are made of the two principles, nature and person, their being-a-god, being-a-man, being-short, being-long, and the rest, as resting in one place, resting in one principle, resting in nature, and not as resting in the self; and when he sees the spread of difference, one after another, of son, grandson, and the rest, as from nature alone; then he becomes Brahman, attains the self of the single form of unbounded knowledge. This is the meaning.

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

He who sees the self too as a non-doer, he truly sees.