Let him not produce, not give rise to, a splitting of the understanding, the unsettling, the shaking, of the settled understanding 'this is to be done by me, and I am to enjoy the fruit of this action', in the ignorant, the undiscerning, who are attached to action. What then should he do? The knower, himself well-applied, performing all the actions just as the ignorant do, should let them take pleasure in it, should have them do it. How does the ignorant man come to be attached to actions? He says.

In the ignorant, those of incomplete knowledge regarding the self, unable to take up the discipline of knowledge, seekers of liberation attached to action, qualified for the discipline of action since by the beginningless impression of action they are fixed in action alone, he should not breed a division of understanding, namely the thought 'there is a beholding of the self by some way other than the discipline of action'. Rather, the man who is fit for the discipline of knowledge through his complete knowledge of the self should himself, joined with the understanding that, in the manner described before, the discipline of action alone, independent of the discipline of knowledge, is the means to the beholding of the self, while carrying out action, breed delight in all actions among those of incomplete knowledge. Now, showing the difference between the learned man who carries out the discipline of action and the unlearned one, the Lord teaches the manner of dwelling on the self's non-agency that the discipline of action requires.

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.