Tranquillity (shama) and self-restraint (dama), already explained; austerity, of body and the rest as already described; purity, explained; forbearance, patience; uprightness, straightness; knowledge and discernment; and faith, the disposition of one who holds the matters taught in scripture to be real, a trusting frame of mind, this is the action of the brahmin class, born of their nature. What was said as 'apportioned by the qualities born of nature' is the very same thing now said as 'born of nature'.

Tranquillity is the restraining of the outer senses. Self-restraint is the restraining of the inner organ. Austerity is the scripturally established affliction of the body, of the form of the restraining of enjoyment. Purity is the fitness for scriptural action. Forbearance is the keeping of the mind unchanged even while being pained by others. Uprightness is the showing forth, toward others, of an outer conduct in keeping with the mind. Knowledge is the knowledge of the truth, as it truly stands, of the higher and the lower reality. Discernment is the knowledge whose object is the particular feature, shared with nothing else, that belongs to the higher reality. Faith is the certainty, the firm certainty, of the truth of the whole matter of the Veda, a certainty that can by no cause be shaken; that is the meaning. The Blessed One, the highest Person, Vasudeva, denoted by the word 'supreme Brahman', in whom not a trace of any fault remains, the host of countless auspicious qualities, natural, unsurpassed, and limitless, of knowledge, power, and the rest, to be known by the whole of the Veda and the Vedanta; He alone is the single cause of the whole world, He alone the support of the whole world, He alone the setter-going of the whole; and the whole Vedic action is His worship; worshipped by this and that one, He grants the fruit named duty, wealth, pleasure, and liberation; the firm certainty of the truth of this matter is faith. For it is said, 'by all the Vedas I alone am the thing to be known', 'I am the arising of all; from Me everything sets going', 'on Me all this is strung', 'knowing Me the enjoyer of sacrifices and austerities, he reaches peace', 'there is nothing higher than Me, Dhananjaya', 'He from whom is the activity of beings, by whom all this is pervaded, worshipping Him with his own action a man finds consummation', 'he who knows Me as unborn and beginningless, the great Lord of the worlds'. This is the brahmin's nature-born action.

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.