- The Blessed Lord said -- I shall speak again of the supreme Knowledge, the best of all knowledges, by realizing which all the contemplatives reached the highest Perfection from here. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

The word param should be connected with the remote word jnanam. Pravaksyami, I shall speak; bhuyah, again-even though spoken of more than once in all the preceding Chapters; of the param, supreme-it is supreme because it is concerned with the supreme Reality;-which is that?-jnanam, Knowledge; uttamam, the best-since it has the best result; jnananam, of all knowledges-. 'Of all knowledges' does not mean 'of humility' etc. (13.7- 11). What then? It means 'among knowledges of all knowable things like sacrifice etc.' They do not lead to Liberation, but this (Knowledge) leads to Liberation. Hence the Lord praises it with the words 'supreme' and 'best', so as to arouse interest in the intellect of the listener. Yat jnatva, by realizing which, by attaining which Knowledge; sarve, all; munayah, the contemplatives, the monks [But not those who espoused monasticism as a formality in in the fourth stage of life.] gatah, reached, attained; itah, from here-when this bondage of the body had ceased; param, the highest; siddhim, Perfection, called Liberation. And the Lord shows the infallibility of this Perfection: (Ⅳ)

- Those who attain identity with Me by resorting of this Knowledge are not born even during creation, nor do they suffer pain during dissolution. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Agatah, those who attain; mama sadharmyam, identity with Me the supreme God, unity with My real nature-sadharmyam, however, does not mean similarity of attributes, for, in the scripture Gita, distinction between the Knower of the field and God is not admitted; and this statement of the result is by way of eulogy-; upasritya, by resorting to i.e. by following; idam, this; jnanam, Knowledge as described, i.e., by following the means to Knowledge; na, are not; upajayante, born, produced; api, even; sarge, during creation; nor do they vyathanti, suffer pain, i.e. they do not perish; pralaye, during dissolution, when even Brahma perishes. The Lord says that association of this kind between the field and the Knower of the field is the origin of all beings: (Ⅳ)

- My womb is the great-sustainer. In that I place the seed. From that, O scion of the Bharata dynasty, occurs the birth of all things. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Mama, My own Maya, i.e. Prakrti consisting of the three qualities, which belongs to Me; is the yonih, womb [Here Ast. adds 'karanam, cause' (-off all the creatures).-Tr.] for all the creatures. Since it (Prakrti) is great (mahat) as compared with all its effects, and it is the sustainer (brahma) [Prakrti is brahma since it permeates all of its own products.- A.G.] of all its own transformations, therefore the womb itself is qualified as mahat brahma. Tasmin, in that, in the womb which is the great-sustainer; aham, I, God, possessed of the power in the form of the two aspects, viz the field and the Knower of the field; dadhami, place, deposit; garbham, the seed-the seed of the birth of Hiranayagarbha, te seed which is the cause of the birth of all things-; i.e., I bring the field into association with the Knower of the field who conforms to the nature of the limiting adjuncts, viz ignorance, desire and activity. Tatah, from that, from that deposition of the seed; O scion of the Bharata dynasty, bhavati, occurs; sambhavah, the birth, origination; sarva- bhutanam, of all things, following the birth of Hiranyagarbha. (Ⅳ)

- O son of Kunti, whatever forms are born from all the wombs, of them the great-sustainer is the womb; I am the father who deposits the seed. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O son of Kunti, yah, whatever; murtayah, forms-that have their parts and limbs integrated, which is characteristic of the formation of bodies; sambhavanti, are born; sarva-yonisu, from all wombs-from the wombs of gods, manes, humans, cattle, beasts, etc.; tasam, of them, of those forms; mahat brahma, the great-sustainer, which exists as all the (various) forms; is the yonih, womb, source. Aham, I, God; am the pita, father; bija-pradah, who deposits the seed, the agent of impregnation. (Now) is being stated which are the qualities and how they bind: (Ⅳ)

- O mighty-armed one, the qualities, viz sattva, rajas and tamas, born of Nature, being the immutable embodies being to the body. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O mighty-armed one-who are possessed of hands which are great and mighty, and extend upto the knees, gunah, the qualities are named sattva, rajas and tamas. And they, prakrti- sambhavah, born of Nature, born of Maya which belongs to God; nibadhnanti, bind, as it were; the avyayam, immutable-the immutability has been spoken of in the verse, 'Being without beginning...,' etc. (13.31); dehinam, embodied being; dehe, to the body. The word guna is a technical term, and is not a quality like colour etc. which inhere in some substance. Nor is it meant here that quality and substance are different.

Therefore they are ever dependent on the Knower of the field, just as qualities are dependent (on some substance). Being of the nature of ignorance, they bind the Knower of the field, as it were. They come into being, making That (Knower) their sustainer. In this sense it is said that they bind. Objection; Was it not said that the embodied one does not become defiled (see 13.31-2)? So, why as it contrarily said here that 'they bind'?

Reply: We have rebutted this objection by using the word iva (as it were) in 'they bind, as it were'. (Ⅳ)

- Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Tatra, among them, among sattva etc.;-the characteristics of sattva itself is being stated first- sattva, nirmalatvat, being pure like a crystal stone;is prakasakam, an illuminator; and anamayam, harmless. Anagha, O sinless one; badhnati, it binds. How? Sukhasangena, through attachment to happiness. Bringing about the association of happiness, which is the object, with the Self, which is the subject, in the form of the idea, 'I am happy', is certainly an unreal contact with happiness. This as such is nescience, for the quality of an object cannot belong to a subject. And it has been said by the Lord that all the qualities, from 'desire' to 'fortitude' (see 13.6), are, indeed, of the field, which is the object.

Therefore, it is certainly through nescience, which is an attribute [In reality, though nescience has no connection with the Self, yet, since there is none other with which it can become associated and since it has no independence, therefore the Commentator imagines it as an attribute of the Self.] of the Self and has the characteristics of non-discrimination between object and subject, that sattva apparently brings about the association with happiness, which is not the Self. It makes (the Self) attached, as it were; [Here Ast. adds 'asangam saktam iva, (makes) the Unattached attached, as it were'.-Tr.] makes one not possessed of happiness as though possessed of it!

Similarly, it binds also jnana- sangena, through attachment to knowledge. [Jnana, derived in the sense of 'that through which one knows,' means an instrument of knowledge, and not Consciousness. (S.: Knowledge arising from the study of the import of various scriptures; or, jnanam, means the scriptures, through which the supreme God is known and which leads to devotional practices, but not to steadfastness in (the absolute) Brahman.]

Because of its concomitance with happiness, knowledge here is an attribute of the internal organ, the field, but not of the Self. Were it an attribute [If knowledge were a natural attribute of the Self, then there can be no question of the latter again becoming bound through association with the former.] of the Self, there could be no contact (between it and the Self), and 'bondage' would become illogical. Association with knowledge etc. should be understood in the same sense as with happiness. (Ⅳ)

- Know rajas to be of the nature of passion, born of hankering and attachment. O son of Kunti, that binds the embodied one through attachment to action. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Viddhi, know; rajas to be ragatmakam, of the nature of passion (-raga is derived in the sense of that which colors-), having the property of coloring, like the ochre pigment etc.; trsna- asanga-samud-bhavam, born of hankering and attachment-hankering is the longing for things not acquired; attachment is the clining-of the nature of fondness-of the mind to things in possession. O son of Kunti, tat, that, that rajas; nibadhnati, binds; dehinam, the embodied one; karma-sangena, through attachment to actions. Deep involvement in actions related to seen or unseen objects is karmasangah. Rajas binds through that. (Ⅳ)

- on the other hand, know tamas, which deludes all embodied beings, to be born of ignorance. O scion of the Bharata dynasty, that binds through inadvertence, laziness and sleep. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Viddhi, know; tamas, the third qualitty; mahanam, which deludes, which is a cause of indiscrimination; sarva-dehinam, of all embodied beings; to be ajnanajam, born of ignorance. O scion of the Bharata dynasty, tat, that tamas; nibadhnati, binds; pramada-alasya-nidrabhih, through inadvertence, laziness and sleep. The activities of the qualities are again being briefly stated: (Ⅳ)

- O scion of the Bharata dynasty, sattva attaches one to happiness, rajas to action, while tamas, covering up knowledge, leads to inadvertence also. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O scion of the Bharata dynasty, sattva, sanjayati, attaches one; sukhe, to happiness; rajas (- attaches is understood-) karmani, to action; tu, while; tamas, avrtya, covering up, veiling; jnanam, knowledge, the discrimination produced by sattva; sanjayati, leads pramade, to inadvertence; uta, also. Pramada means non-performance of a duty on hand. When do the qualities produce the effects stated above? That is being answered: (Ⅳ)

- O scion of the Bharata dynasty, sattva increases by subduing rajas and tamas, rajas by overpowering sattva and tamas, and tamas by dominating over sattva and rajas. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O scion of the Bharata dynasty, sattva bhavati, increases, comes into being; abhibhuya, by subduing both rajas and tamas. When sattva increases, then, coming to its own, it produces its own effects-knowledge, happiness, etc.

Similarly, when the quality of rajas increases by overpowering both sattva and tamas, then it produces its own effects-activity and hankering. When the quality called tamas increases by similarly dominating over sattva and rajas, it then produces its own effects-obscuring of knowledge, etc. When any quality preponderates, then what is its indication? This is being answered: (Ⅳ)

- When the illumination that is knowledge radiates in this body through all the doors (of the senses), then one should know that sattva has increased greatly. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yada, when; prakasah, the illumination- prakasa, illumination, is a function of the internal organ, intelligence; that itself is jnanam, knowledge; when this illumination called knowledge upajayate, radiates; asmin, in this; dehe, body; sarva-dvaresu, through all the doors- all the sense organs, (viz) ear etc., are the Self's doors of perception; through all those doors; tada, then; through this indication, viz the illumination that is knowledge, vidyat, one should know; iti, that; sattva has vivrddham, increased; uta, greatly [See A.G.-Tr.]. This is the characteristics of rajas when it has become prominent: (Ⅳ)

- O best of the Bharata dynasty, when rajas becomes predominant, these come into being: avarice, movement, undertaking of actions, unrest and hankering. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

O best of the Bharata dynasty, when the quality of rajas vivrddhe, becomes predominant; etani, these indications; jayante, come into being; lobhah, avarice, the desire to appropriate other's possessions; pravrtih, movement in general; arambhah, undertaking;-of what?-karmanam, of actions; asamah, unrest, lack of tranquility-(i.e.) manifestation of joy, attachment, etc.; and sprha, hankering, desire in general for all things. (Ⅳ)

- O descendant of the Kuru dynasty, when tamas predominates these surely [i.e. without exception.-M.S.] come into being: non- discrimination and inactivity, inadvertence and delusion. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Kuru-nandana, O descendant of the Kuru dynasty; when the quality of tamas vivrddhe, predominates; etani, these indications; eva, surely; jayante, come into being; extreme aprakasah, non- discrimination; and apravrttih, inactivity; its [i.e. of non-discrimination.] effects, pramadah, in- advertence; and mohah, delusion, i.e. stupidity, which is a from of non-discrimination. Whatever result is achieved even after death, that is also owing to attachment and desire; every-thing is certainly caused by the qualities. By way of showing this the Lord says: (Ⅳ)

- When an embodied one undergoes death while sattva is exclusively prodominant, then he attains the taintless worlds of those who know the highest (entities). (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yada, when; deha-bhrt, an embodied one, the soul; yati, undergoes; pralayam, death; sattve pravrddhe, while sattva is predominant; tu, exclusively; [Tu is used to exclude rajas and tamas.-S.] tada, then; pratipadyate, he attains, i.e. gains; the amalan, taintless, stainless; lokan, worlds; [The worlds of Brahma, etc., which are free from the impurity of predominance either of rajas or tamas.] uttamavidam, of those who know the highest, i.e. of those who have known the principles-mahat and the rest. 14.15 When one dies while rajas predominates, he is born among people attached to activity.

Similarly, when one dies while tamas predominates, he takes birth among the stupid species. (Ⅳ)

- When one dies while rajas predominates, he is born among people attached to activity.

Similarly, when one dies while tamas predominates, he takes birth among the stupid species. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Pralayam gatva, when one does; rajasi, while the quality of rajas predominates; jayate, he is born; karma-sangisu, among people attached to activity, among human beings having attachment to work. Tatha, similarly, in that very way; pralinah, when one dies; tamasi, while tamas predominates; jayate, he takes birth; mudha-yonisu, among the stupid species, such as animals etc. A summary of the idea of the preceding (three) verses is being stated: (Ⅳ)

- They say that the result of good work is pure and is born of sattva. But the result of rajas is sorrow; the result of tamas is ignorance. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Ahuh, they, the wise persons, say; that phalam, the result; sukrtasya, of good; karmanah, work, i.e. acts having the sattva quality; is verily nirmalam, pure; and is sattvikam, born of sattva. Tu, but; phalam, the result; rajasah, of rajas, i.e. of acts that have the qualitty of rajas-for the topic relates to actions; is duhkham, sorrow. In accordance with its cause, the result too is indeed sorrow, a product of rajas. So also ajnanam, ignorance; is, as before, (the result) tamasah, of tamas, of unrighteous acts that have the quality of tamas. What else results from the qualities? (Ⅳ)

- From sattva is born knowledge [Knowledge acquired through the sense-organs.], and from rajas, verily, avarice. From tamas are born inadvertence and delusion as also ignorance, to be sure. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sattvat, from sattva, when it predominates; sanjayate, is born; jnanam, knowledge; and rajasah, from rajas; is verily born lobhah, avarice. Tamasah, from tamas; bhavatah, are born; both pramada- mohau, in-advertence and delusion; as also ajnanam, ignorance [Absence of discrimination.]; eva ca, to be sure. Further, (Ⅳ)

- People who conform to sattva go higher up; those who conform to rajas stay in the middle; those who conform to tamas, who conform to the actions of the lowest quality, go down. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Sattvasthah, people who conform to sattva, to the actions of sattva quality; gacchanti, go, are born; undhavam, higher up, in the worlds of gods and others. Rajasah, those who conform to rajas; [Those who are endowed with sense-knowledge and actions consequent on the preponderance of rajas.] tisthanti, stay, are born; madhye, in the middle, among human beings. Tamasah, those who conform to tamas, jaghanya-gunavrttasthah [A variant reading is vrttisthah.-Tr.], who conform to actions of the lowest quality of tamas, those who are attached to its actions-sleep, laziness, etc.-, the foolish; gacchanti, go; adhah, down, (i.e.) they are born among cattle etc. The association, owing to the false ignorance in the form of 'being seated in Nature', that an individual soul has with the gunas-in the form of happiness, sorrow and delusion, and which are matters of experience in such ways as, 'I am happy,' 'I am sorrowful,' 'I am ignorant,'-that (association) is the cause of the individual soul's mundane existence characterized by coming to have births in good and bad species. This was stated briefly in the earlier Chapter. Elaborating that here in the text beginning with, 'the qualities, viz sattva, rajas and tamas, born of Nature' (5), the Lord has said that the nature of the qualities, the conduct conforming to the qualities, and the power to bind that the qualities have through actions conforming to them, and also the course of a person under the bondage, of behavior conforming to the qualities,-all this is false knowledge; it has ignorance as its root and is the cause of bondage. Now, it is necessary to state that Liberation follows from right knowledge. Hence the Lord says: (Ⅳ)

- When the witness sees none other than the qualities as the agent, and knows that which is superior [i.e. different from.] to the qualities, he attains My nature. 14.19 Yada, when; drasta, the witness, after becoming illumined; anupasyati, sees; na anyam, none other; gunebhyah, than the qualities that have transformed into the shape of body, orgnas and objects; kartaram,as the agent-(i.e.) he sees thus that the qualities themselves, in all their modes, are the agents of all activities; ca, and; vetti, knows; that which, standing as the witness of the activities of the qualities, is param, superior; gunebhyah, to the qualities; sah, he, the witness; adhigacchati, attains; madbhavam, My nature. How does he attain? That is being stated: (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Yada, when; drasta, the witness, after becoming illumined; anupasyati, sees; na anyam, none other; gunebhyah, than the qualities that have transformed into the shape of body, orgnas and objects; kartaram,as the agent-(i.e.) he sees thus that the qualities themselves, in all their modes, are the agents of all activities; ca, and; vetti, knows; that which, standing as the witness of the activities of the qualities, is param, superior; gunebhyah, to the qualities; sah, he, the witness; adhigacchati, attains; madbhavam, My nature. How does he attain? That is being stated: (Ⅳ)

- Having transcended these three qualities which are the origin of the body, the embodied one, becoming free from birth, death, old age and sorrows, experiences Immortality. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Atitya, having transcended, having gone beyond-even while living; etan, these; trin, three; gunan, qualities as have been described, which constitute the limiting adjunct Maya; and dehasamudbhavan, which are the origin of the body, which are the seed of the birth of the body; dehi, the embodied one, the enlightened one; vimuktah, becoming free-even in this life; janma- mrtyu-jara-duhkhaih, from birth death, old age and sorrow; asnute, experiences; [Some translate this as 'attains'.-Tr.] amrtam, Immortality. In this way he attains My nature. This is the idea. Getting a clue to a question from the statement that one experiences Immortality, even in this life, by going beyond the qualities- (Ⅳ)

- Arjuna said -- O Lord, by what signs is one (known) who has gone beyond these three qualities? What is his behavior, and how does he transcend these three qualities? (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Prabho, O Lord; kaih, by what; lingaih, signs; bhavati, is one (known); atitah, who has gone beyond; etan, these; trin, three; gunan, qualities that have been explained? Kim, what; is his acarah, behavior; ca, and; katham, how, in what way; ativartate, does he transcend; [Ast. adds here, 'atitya vartate, (in what way) does he exist after transcending (the three qualities)?'-Tr.] etan, these; trin, three; gunan, qualities? In this verse the signs of one who has gone beyond the qualities, and the means of transcending them have been asked by Arjuna. By way of replying to the two questions, the Lord said: 'As for the question, 'With what sings does one who has gone beyond the qualities become endowed with?", listen to them:' (Ⅳ)

- The Blessed Lord said -- O son of Pandu, he neither dislikes illumination (knowledge), activity and delusion when they appear, nor does he long for them when they disappear. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Na dvesti, he neither dislikes these; prakasam, illumination (knowledge), an effect of sattva; pravrttim, activity, an effect of rajas; and moham, delusion, an effect of tamas; sampravrttani, when they appear, when they fully emerge in the form of objects (of experience)-. 'In me has arisen a perception which is a result of tamas; thereby I have become deluded'; so also, 'In me has risen (the inclination to) action which is painful and is born of rajas. By that rajas I have been actuated, carried away from my own nature. This is a matter of sorrow to me that there has been a deviation from my own nature'; similarly, 'The quality of sattva, in the form of illumination that is knowledge, binds me by attributing discrimination to me and making me attached to happiness'-(by thinking) in these ways one dislikes them because of his being not fully enlightened. The person who has transcended the qualities does not dislike them in this manner.

Unlike a person having sattva etc., who longs for the effects of sattva etc. which withdraw themselves after becoming manifest to him, the person who has gone beyond the qualities na kanksati, does not long for them in that way; nivrttani, when they disappear. This is the idea. This is not an indication that can be perceived by others. What then? Since this characteristic is perceivable to oneself, it is merely subjective. For dislike or longing, which is a subjective experience of a person, is not seen by another. Now, then, the Lord gives the reply to the question, 'What is the behavior of one who has gone beyond the qualities?': (Ⅳ)

- He who, sitting like one indifferent, is not distracted by the three qualities; he who, thinking that the qualities alone act, remains firm and surely does not move; (Ⅲ)

- Sri Sankaracharya's commentary (english) :

He, the Self-realized monk, yah, who; asinah, sitting; udasinavat, like one indifferent-as an indifferent man sides with nobody, similarly, this one, set on the path leading to the transcendence of the qualities; na, is not; vicalyate, distracted from the state of Knowledge arising out of discrimination; gunaih, by the qualities. This point is being clarified as such: Yah, he who; thinking iti, that; gunah, the qualities, which have transformed into body, organs and objects; vartante, act on one another; avatisthati, remains firm-avatisthati (instead of avatisthate) is used in the Parasmaipada to avoid a break in the metre, or there is different reading, 'yah anutisthati, who acts'-;[His apparent activity consists in the mere continuance of actions which have been subjectively sublimated through enlightenment.] and an, does not; ingate, move; i.e., becomes eva, surely settled in his own nature-. (Ⅳ)

- He to whom sorrow and happiness are alike, who is established in his own Self, to whom a lump of earth, iron and gold are the same, to whom the agreeable and the disagreeable are the same, who is wise, to whom censure and his own praise are the same; (Ⅲ)

- Sri Sankaracharya's commentary (english) :

moreover, sama-duhkha-sukhah, he to whom sorrow and happiness are alike;svasthah, who is established in his own Self, tranquil; sama- losta-asma-kancanah, to whom a lump of earth, iron and gold are the same; tulya-priya-apriyah, to whom the agreeable and the disagreeable are the same; dhirah, who is wise; tulya-ninda-atma- samstutih, to whom, to which monk, censure and his own praise are the same-. (Ⅳ)

- He who is the same under honor and dishonor, who is equally disposed both towards the side of the friend and of the foe, who has renounced all enterprise,-he is said to have gone beyond the qualities. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Further, tulyah, he who is the same, unperturbed; mana-apamanayoh, under honor and dishonor; tulyah, who is equally disposed; mitra-ari-paksayoh, both towards the side of the friend and of the foe-although from their own standpoint some may be unattached, still, in others' view they may appear to be siding either with friends or foes; hence it is said, 'equally disposed both towards the side of the friend and of the foe'; sarva-arambha-parityagi, who has renounced all enterprise (-those which are undertaken are arambhah, actions intended for seen or unseen results-), i.e. who is apt to give up all undertakings, who has given up all actions other than those needed merely for the maintenance of the body; sah, he; ucyate, is said to have; gunatitah, gone beyond the qualities. The disciplines leading to the state of transcendence of the qualities, which have been stated (in the verses) beginning from 'he who, sitting like one indifferent,' and ending with 'he is said to have gone beyond the qualities,' have to be practiced by a monk, a seeker of Liberation, so long as they are to be achieved through effort. But when they become firmly ingrained, they become the indications, perceivable to himself, of a monk who has transcended the qualities. Now the Lord gives the reply to the question, 'And how does he transcend the qualities?' (Ⅳ)

- And he who serves Me through the unswerving Yoga of Devotion, he, having gone beyond these qualities, qualifies for becoming Brahman. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

And he-be he a monk or a man of action (rites and duties)-, yah, who; sevate, serves; mam, Me, God, Narayana residing in the hearts of all beings; avyabhicarena, through the unswerving-that which never wavers-; bhakti-yogena, Yoga of Devotion-devotion [Bhakti (devotion), supreme Love, through which one becomes united (with God) is yoga.] itself being the Yoga-; sah, he; samatitya, having transcended; etan, these; gunan, qualities as described; kalpate, qualifies, i.e. becomes fit; brahma-bhuyaya,-bhuyah is the same as bhavanam-, for becoming Brahman, for Liberation. How this is so is being stated: (Ⅳ)

- For I am the Abode of Brahman-the indestructible and immutable, the eternal, the Dharma and absolute Bliss. (Ⅲ)

- Sri Sankaracharya's commentary (english) :

Hi, for; aham, I, the inmost Self; am the pratistha brahmanah, Abode-that in which something abides is pratistha-of Brahman which is the supreme Self. Of Brahman of what kind? Amrtasya, of that which is indestructible; avyayasya, of that which is immutable; and sasvatasya, of that which is eternal; dharmasya, of that which is the Dharma, realizable through the Yoga of Jnana which is called dharma (virtue); and aikantikasya sukhasya, of that which is the absolute, unfailing Bliss by nature. Since the inmost Self is the abode of the supreme Self-which by nature is immortal etc.-, therefore, through perfect Knowledge it (the former) is realized with certainty to be the supreme Self. This has been stated in, 'he qualifies for becoming Brahman'. The purport is this: indeed, that power of God through which Brahman sets out, comes forth, for the purpose of favoring the devotees, etc., that power which is Brahman Itself, am I. For, a power and the possesser of that power are non-different. Or, brahman means the conditioned Brahman, since It (too,) is referred to by that word. 'Of that Brahman, I Myself, the unconditioned Brahman-and none else-am the Abode.' (The abode of Brahman) of what qualities? Of that which is immortal; of that which has the quality of deathlessness; of that which is immutable; so also, of that which is the eternal; which is the dharma having the characteristics of steadfastness in Knowledge; of that which is the absolute, unquestionably certain Bliss born of that (steadfastness);-'I am the Abode' is understood. (Ⅳ)