Joined with an understanding that is purified, free of the maya of ignorance, an understanding marked by resolve; and by constancy, by firmness, governing the self, the aggregate of body and organs, holding it in check and mastering it; giving up the objects, sound and the rest, that is, by implication keeping only the bare objects that are the mere means of the body's subsistence and giving up those beyond them that serve pleasure; and casting away attachment and aversion toward even the objects that come to hand for the body's subsistence. Then.

Joined with a purified understanding, an understanding whose object is the truth of the self as it truly stands; and, governing the self with constancy, having, by turning it away from objects, made the mind fit for the discipline; having given up the objects, sound and the rest, having made them not at hand; and having cast away the passion and aversion occasioned by them; resorting to solitude, abiding in a place set apart from all that obstructs meditation; eating little, free of too much eating and of not eating; with speech, body, and mind restrained, the workings of body, speech, and mind turned toward meditation; ever intent on the discipline of meditation, being of such a kind, day by day, until departure, intent on the discipline of meditation; well resorting to dispassion, growing dispassion toward what is other than the truth to be meditated on, by the keeping-in-view of the fault of objects other than it; having let go of egotism, the conceit of self in the non-self, of force, the power of the impress that is the cause of its growth, of arrogance occasioned by that, of desire, of anger, of possession; free of the sense of mine, free of the notion of 'mine' toward all that is not one's own; at peace, having the experience of the self for his single happiness; being of such a kind, doing the discipline of meditation, he becomes fit for becoming Brahman, fit for the state of Brahman; freed of all bondage, he experiences the self abiding as it truly is. This is the meaning.

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.