Noble, exalted, are all of them, all three; they too are indeed dear to Me. For no devotee of Mine is undear to Me, to Vāsudeva. But the knower is exceedingly dear: that is the distinction. Why so? He says: the knower is the very Self, no other than Me; that is My settled view. He has set himself, has begun to mount, toward Me; for that knower, being of yoked self, of composed mind, in the conviction that he is the Blessed Lord Vāsudeva Himself and no other, has set out to reach Me alone, the supreme Brahman, the goal to be attained, the unsurpassed course. The knower is praised once more.

All of these indeed worship Me alone, so they are noble, generous; for those who take anything whatever from Me are givers to Me of their all. But the man of knowledge is My very self, in My judgment, since the holding-up of his self depends on Me. Why so? Because this man, holding that the holding-up of his self apart from Me is impossible, has resorted to Me alone as the unsurpassed thing to be attained; so, without him, the holding-up of My own self too is not possible; therefore he is My very self. Not of those whose count is small, of the meritorious-born, is this the fruit, this taking-refuge in Me preceded by the knowledge of the truth of the self whose single savour is being subordinate to Me; rather.

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.