Having resorted to this knowledge as described, that is, having carried out the means to knowledge, they have come to sameness of nature with Me, the supreme Lord, to My own true nature. 'Sameness of nature' is not a sharing of qualities, since in the scripture of the Gītā no difference of the field-knower and the Lord is accepted; and this telling of a fruit is spoken for the sake of praise. Even at the time of a fresh creation they are not born, do not arise; and at the dissolution, even at the time of the destruction of Brahmā, they do not feel pain, they do not waver, they do not fall away. The joining of field and field-knower, of such a kind, is the cause of beings, He says.

Having resorted to this knowledge about to be told, having come to a likeness with Me, having attained a sameness with Me, they are not born even at a creation, do not become the object of the act of creating; and they are not pained at a dissolution, and do not become the object of the act of withdrawing. Now, to tell the manner in which the natural qualities are causes of bondage, the Lord says that what was said by Him in 'whatever being is born' and the rest, that the whole brood of beings is born of the conjunction of nature and the person, was done by Him alone.

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.