Having gained, having reached, that knowledge taught by them, you will not, O son of Pāṇḍu, come again to delusion, the delusion you have now fallen into. Further, by that knowledge you will see all beings, without remainder, from Brahmā down to a clump of grass, directly, in the Self, in the inmost Self, with the awareness 'these beings rest in me'; and likewise you will see them as resting in Me, Vāsudeva, the supreme Lord. You will see the oneness of the field-knower and the Lord, well known from all the Upaniṣads. And here is the greatness of this knowledge.

The knowledge, knowing which you will not again come to this delusion, the delusion that is the conceit of the body and the rest as the self and the seat of the sense of mine and the like that it breeds; the knowledge by which you will see all beings, no longer conceived under the forms of god, man, and the rest, in your own self, since you and the other beings, set apart from matter, are alike in having knowledge for your single form. That the self's own nature, freed of the fault of contact with matter, is all alike will be said in 'Brahman is faultless and the same'. And then you will see all beings, without remainder, in Me, by the likeness, to My own nature, of every self-substance that has been made pure. For it will be said, 'having taken refuge in this knowledge, they have come to a likeness with Me'. And in such texts as 'so the knower, shaking off merit and demerit, stainless, reaches the supreme likeness', the supreme likeness of own-nature of the self-substance freed of name and form is understood. So every self-substance freed of matter is the same as every other, and the same as the Lord of all.

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

By that knowledge you will see all beings in Me, who am their very self, and so, by that very destruction of delusion, you will see them.