The ascetic, or the doer of action, who serves Me, the Lord, Nārāyaṇa, present in the heart of all beings, without straying, by the yoga of devotion, devotion being worship and that worship itself being the yoga: he, having wholly gone beyond these qualities as described, is fit, is able, for becoming Brahman, for the state of being Brahman, for liberation. Why is this so? It is told.

By the mere dwelling on the discernment of nature and the self, told in 'he sees no doer other than the qualities' and the rest, the passing-beyond of the qualities will not be accomplished, since that dwelling can be overpowered by the contrary impress set going from beginningless time. He who serves Me, of true resolve, supremely compassionate, the ocean of tender love for those who take refuge in Me, by the discipline of devotion that goes to nothing else, joined with single-pointedness, he, having passed beyond these qualities, sattva and the rest, hard to pass beyond, becomes fit for becoming Brahman, fit for the state of Brahman, attains the self abiding as it truly is, immortal, undecaying. This is the meaning.

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

'Becoming Brahman' (brahma-bhuya) is being dear to the Lord as Brahman, that is, prakriti, is dear; not that one is dear to the same degree, but only that one is dear, for the Padma says, 'whether bound or released, none is dear to Hari as Rama is'. 'Bhuya' means for the becoming.