ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति | समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम्
brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati . samaḥ sarveṣu bhūteṣu madbhaktiṃ labhate parām
達到「梵」的境界，心靈安詳之人，不悲傷，亦無欲求。對一切眾生平等以待，他便獲得對我至高無上的虔敬。
One who has become Brahman and has attained the blissful Self does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me.
「梵布塔」（Brahmabhutah）：已達到「梵」的境界。他達到完美的自由或與至高存在的合一，將在下一節中描述。他心境寧靜，處於平衡與平靜的狀態。沒有任何與小我人格相關的事物會使他悲傷或產生欲求。當達到這種狀態時，事物的多樣性逐漸消失，他處處只感知到統一性。產生虛假知識的清醒和夢境意識也逐漸消逝。他不為身體的需求而悲傷。如果他未能滿足這些需求，他也不會悲傷。他在成功和失敗中始終保持心境的平穩。他對任何未獲得的對象都沒有渴望。「不悲傷，不欲求」（Na sochati na kankshati）也可解釋為他既不悲傷也不狂喜。「對一切眾生平等」（Samah sarveshu bhuteshu）也可指他設身處地為他人著想，並感受他人的痛苦。如果有人處於極度痛苦或困境中，他自己也會感到受影響。他的心非常溫柔和柔軟。他極具慈悲和憐憫之心。他認為所有眾生的快樂和痛苦都是他自己的。如果他人歡喜，他也歡喜；如果他人痛苦，他也痛苦。他的心胸如此開闊，以至於他能為所有人感受。嫉妒、心胸狹窄、小氣、分離的觀念、所有將人與人分開的障礙、各種偏見和對他人的厭惡——所有這些都完全消失了。他擁有宇宙之愛，是一位宇宙的施恩者，是所有人的朋友。這種擴展的狀態超越了言語描述，必須親身體驗。這樣一位虔信者或尋道者，便獲得對我至高無上的虔敬，即第七章第十六節中提到的四種虔敬中的第四種或最高一種，亦即智者的知識虔敬。（參見第二章第七十節）
Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse.He is tranilminded. He is in a state of balance and eanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained? the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away.He does not grieve about his bodily wants. If he fails in his attempt to fulfil them? he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained.Na sochati na kankshati can also be interpreted as he neither grieves nor exults.Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress? he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress? he also is distressed. His heart is so much expanded that he feels for all. Jealousy? narrowness of heart? pettymindedness? the idea of separateness? all barriers that separate man from man? prejudices of all sorts and dislike for others -- all vanished in toto. He has cosmic love. He is a cosmic benefactor. He is the friend of all. This state of expansion is beyond description. One has to experience it for oneself. Such a devotee or aspirant attains supreme devotion to Me? the fourth or the highest of the four kinds of devotion mentioned in verse 16 of chapter VII? viz.? devotion of knowledge of the man of wisdom. (Cf.II.70)