By Me, by that supreme being of Mine, all this world is pervaded, spread through, by Me whose form is unmanifest, that is, of a true nature not within the reach of the senses. In Me, of unmanifest form, abide all beings, from Brahmā down to a clump of grass; for no being, having no self in it, is capable of functioning. Therefore they abide in Me, in the Self, by having the Self for their being, and so they are said to abide in Me. Since I alone am the Self of those beings, it appears to the dull-witted that I abide in them; so I say: and I do not abide in those beings, since there is no contact such as the embodied have, for I am more inward even than space, and no uncontacting thing ever abides in another as a thing contained. For this very reason, because I am uncontacting.

This whole world, conscious and unconscious in nature, is pervaded by Me, whose own form is unrevealed, in My unmanifest form, as the inner ruler; pervaded by being the owner, for the upholding and the governing of this world. This is the meaning. As, in the brahmana-text on the inner ruler, 'he who, standing in the earth, whom the earth does not know', and 'he who, standing in the self, whom the self does not know', the pervading, by the host of conscious and unconscious things, by the unseen inner ruler, is stated, here and there. Therefore all beings have their standing in Me: all beings stand in Me, the inner ruler; for there itself, in the same brahmana-text, by 'whose body the earth is, who governs the earth from within' and 'whose body the self is, who governs the self from within', the being-governed, in the manner of a body, is set forth. And by the setting forth of the standing and the governing as dependent on Me, ownership too is set forth. And I do not stand in them; My standing does not depend on them; in My standing there is no use to Me from them. This is the meaning.

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

By the word 'direct knowing' its being a means to direct knowledge was stated. Krishna states the knowledge of Him and the rest, with 'by Me'. Then why is He not seen? To that He says, 'by Me in My unmanifest form'.