Having become Brahman, having reached Brahman, serene in self, having gained the natural serenity of the inward self, he does not grieve; he does not, with regard to any want of means or any defect in himself, grieve or burn; he does not crave, for the craving of an unattained object does not hold of the knower of Brahman; so this is restated as the natural state of one who has become Brahman, 'he does not grieve, he does not crave'; another reading is 'he does not rejoice'. Equal toward all beings, by the likening of all beings to himself he sees happiness or pain in all beings as just the same. This is not the vision of all beings as the self, for that is to be stated later in 'by devotion he knows Me'. Being such, settled in knowledge, he gains devotion to Me, devotion, the worship of Me the supreme Lord, the supreme, the highest, marked by knowledge, the fourth kind, for it was said 'of four kinds are those who worship Me'. Then, by that devotion marked by knowledge.

Become Brahman, his self's own form, of the single form of unbounded knowledge made manifest and having being-subordinate-to-Me as its single nature; for it was said, 'other than this, know My other, higher nature', whereby its being subordinate to Me was told; serene of self, of own form unstained by affliction, action, and the rest; he does not grieve toward any particular being other than Me, and does not crave any; rather, holding all beings other than Me to be the same in being unworthy of regard, counting the whole brood of things as a blade of grass, he gains the supreme devotion to Me. Toward Me, the Lord of all, whose play is the arising, standing, and dissolution of the whole world, in whom no trace of anything to be shunned remains, the single mass of the unsurpassed, limitless, countless host of auspicious qualities, the sea of the nectar of loveliness, the glorious, the lotus-eyed, his own master, he gains the supreme devotion that is of the form of the experience, exceedingly dear, of Me. The Lord states its fruit.

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.