One whose actions are renounced by yoga, by whom, a seer of the supreme truth, the actions named merit and demerit have been renounced through the yoga that is the seeing of the supreme truth; and how is he one whose actions are renounced by yoga? One whose doubt has been cut away by knowledge, by whom doubt has been cut away through the knowledge marked as the seeing of the oneness of the Self and the Lord. He who thus has his actions renounced by yoga, possessed of the Self, heedful: actions, though seen in the form of the play of the qualities, do not bind him, do not give rise to a fruit of the form of the unwished-for and the rest, O Dhanañjaya. Since one whose doubt has been cut away by the knowledge born of the practice of the yoga of action, the knowledge that has the wearing-away of impurity for its cause, is not bound by actions, his actions having been burnt up by the fire of knowledge, and since one who has doubt in the matter of the practice of knowledge and action perishes.

One who has renounced action by the discipline as taught, whose action has taken on the form of knowledge; whose doubt regarding the self has been wholly cut by the knowledge of the self as taught; who is possessed of the self; who is thoughtful; whose mind is firmly fixed on the matter taught; him the earlier endless karmas, the causes of bondage, do not bind.

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.