He whose mind is on Me, on Vāsudeva, is one whose mind is on Me; be such. Likewise be My devotee; be My worshipper, given to worshipping Me. And bow to Me alone. You shall come to Me alone, the Lord, having yoked, having gathered, your mind. Thus, the Self: for I am the Self of all beings, and the supreme goal, the supreme resort; you shall come to Me, who am of this nature, being one wholly given over to Me. Thus ends the ninth chapter in the commentary on the Bhagavad Gītā composed by the most reverend Śaṅkara the Blessed, pupil of the most reverend Govinda the Blessed whose feet are worthy of worship, the venerable wandering ascetic of the supreme order.

Be one whose mind is on Me, with your mind set, like an unbroken flow of oil, on Me, the Lord of all, the single mass of auspicious qualities the very opposite of everything to be shunned, all-knowing, of true resolve, the single cause of the whole world, the supreme Brahman, the highest Person, whose eyes are the spotless wide petals of a lotus, who is like a pure dark cloud, whose splendour is like that of a thousand suns risen at once, the great ocean of the nectar of loveliness, with four full and noble arms, in utterly bright yellow garments, adorned with a spotless crown, with sea-monster earrings, with necklace, armlets, bracelets, and the rest, the sea of boundless compassion, gracious accessibility, beauty, sweetness, depth, generosity, and tender love, the refuge of the whole world without regard to any distinction, the master of all. The Lord makes this precise: be My devotee, joined with an exceedingly great love for Me, and so be one whose mind is on Me. This is the meaning. He makes it precise again: be My sacrificer, bent on sacrificing to Me, the sacrifice that brings the unsurpassed and supremely dear experience of Me. 'Sacrifice' (yajana) is the full activity of the subordinate one; for sacrifice is of the form of the giving of all enjoyments, of attendance, of touch, of food, and the rest. The meaning that comes out is: be one whose mind is on Me in such a way that you are bent on sacrificing to Me, a sacrifice brought about by the unsurpassed and limitless love generated by the experience of Me. He makes that same thing precise again: bow down to Me; not stopping short at the wholly subordinate activity, exceedingly dear, that is brought about by the experience of Me which breeds an unsurpassed and limitless love, make, toward Me the inner self, the resolve of bending utterly low. Having Me for your supreme resort: he whose supreme resort is I alone is one having Me for his supreme resort; that is, one who, since he gains no holding-up of himself without Me, has Me for his refuge. This is the meaning. Having thus joined the self, having Me for your supreme resort, you, having, by an unsurpassed and limitless love, gained a mind able for the experience of Me, will come to Me alone. The word 'self' here has the mind for its object. Meditating on Me with a mind of such a form, experiencing Me, sacrificing to Me, bowing down to Me, having Me for your supreme resort, you will attain Me alone. This is the meaning. So, doing the worldly actions that serve the upholding of the body and the Vedic obligatory and occasional actions, with the thought 'they are caused by Me alone, and I have being-subordinate-to-Me as my single savour', for the pleasing of Me; ever doing My praising, sacrificing, salutation, and the rest with love; dwelling on it that the whole world, governed by Me, has being-subordinate-to-Me as its single savour, and dwelling on My supremely dear host of qualities; carrying out, day by day, this worship of the character described, you will attain Me alone.

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.