Bhagavad Gita - Chapter 7 - Shloka (Verse) 18

व्याख्या--उदाराः सर्व एवैते ये सब-के-सब भक्त उदार हैं, श्रेष्ठ भाववाले हैं। भगवान्ने यहाँ जो 'उदाराः'शब्दका प्रयोग किया है, उसमें कई विचित्र भाव हैं; जैसे-- (1) चौथे अध्यायके ग्यारहवें श्लोकमें भगवान्ने कहा है कि 'भक्त जिस प्रकार मेरे शरण होते हैं, उसी प्रकार मैं उनका भजन करता हूँ।' भक्त भगवान्को चाहते हैं और भगवान् भक्तको चाहते हैं। परन्तु इन दोनोंमें पहले भक्तने ही सम्बन्ध जोड़ा है और जो पहले सम्बन्ध जोड़ता है, वह उदार होता है। तात्पर्य यह है कि भगवान् सम्बन्ध जोड़ें या न जोड़ें, इसकी भक्त परवाह नहीं करता। वह तो अपनी तरफसे पहले सम्बन्ध जोड़ता है और अपनेको समर्पित करता है। इसलिये वह उदार है।
(2) देवताओंके भक्त सकामभावसे विधिपूर्वक यज्ञ दान, तप आदि कर्म करते हैं तो देवताओंको उनकी कामनाके अनुसार वह चीज देनी ही पड़ती है; क्योंकि देवतालोग उनका हित-अहित नहीं देखते। परन्तु भगवान्का भक्त अगर भगवान्से कोई चीज माँगता है तो भगवान् अगर उचित समझें तो वह चीज दे देते हैं अर्थात् देनेसे उसकी भक्ति बढ़ती हो, तो दे देते हैं और भक्ति न बढ़ती हो संसारमें फँसावट होती हो तो नहीं देते। कारण कि भगवान् परम पिता हैं और परम हितैषी हैं। तात्पर्य यह हुआ कि अपनी कामनाकी पूर्ति हो अथवा न हो, तो भी वे भगवान्का ही भजन करते हैं, भगवान्के भजनको नहीं छोड़ते--यह उनकी उदारता ही है।
(3) संसारके भोग और रुपये-पैसे प्रत्यक्ष सुखदायी दीखते हैं और भगवान्के भजनमें प्रत्यक्ष जल्दी सुख नहीं दीखता, फिर भी संसारके प्रत्यक्ष सुखको छोड़कर अर्थात् भोग भोगने और संग्रह करनेकी लालसाको छोड़कर भगवान्का भजन करते हैं, यह उनकी उदारता ही है।
(4) भगवान्के दरबारमें माँगनेवालोंको भी उदार कहा जाता है--यहि दरबार दीनको आदर रीति सदा चलि आई। (विनयपत्रिका 165। 5) अर्थात् कोई कुछ माँगता है, कोई धन चाहता है, कोई दुःख दूर करना चाहता है--ऐसे माँगनेवाले भक्तोंको भी भगवान् उदार कहते हैं, यह भगवान्की विशेष उदारता ही है।
(5) भक्तोंका लौकिक-पारलौकिक कामनापूर्तिके लिये अन्यकी तरफ किञ्चिन्मात्र भी भाव नहीं जाता। वे केवल भगवान्से ही कामनापूर्ति चाहते हैं। भक्तोंका यह अनन्यभाव ही उनकी उदारता है।'ज्ञानी त्वात्मैव मे मतम्' यहाँ 'तु'पदसे ज्ञानी अर्थात् प्रेमी भक्तकी विलक्षणता बतायी है कि दूसरे भक्त तो उदार हैं ही, पर ज्ञानीको उदार क्या कहें, वह तो मेरा स्वरूप ही है। स्वरूपमें किसी निमित्तसे, किसी कारणविशेषसे प्रियता नहीं होती, प्रत्युत अपना स्वरूप होनेसे स्वतः-स्वाभाविक प्रियता होती है।प्रेममें प्रेमी अपने-आपको प्रेमास्पदपर न्योछावर कर देता है अर्थात् प्रेमी अपनी सत्ता अलग नहीं मानता। ऐसे ही प्रेमास्पद भी स्वयं प्रेमीपर न्योछावर हो जाते हैं। उनको इस प्रेमाद्वैतकी विलक्षण अनुभूति होती है। ज्ञानमार्गका जो अद्वैतभाव है, वह नित्य-निरन्तर अखण्डरूपसे शान्त, सम रहता है। परन्तु प्रेमका जो अद्वैतभाव है, वह एक-दूसरेकी अभिन्नताका अनुभव कराता हुआ प्रतिक्षण वर्धमान रहता है। प्रेमका अद्वैतभाव एक होते हुए भी दो हैं और दो होते हुए भी एक है। इसलिये प्रेम-तत्त्व अनिर्वचनीय है। शरीरके साथ सर्वथाअभिन्नता (एकता) मानते हुए भी निरन्तर भिन्नता बनी रहती है और भिन्नताका अनुभव होनेपर भी भिन्नता बनी रहती है। इसी तरह प्रेमतत्त्वमें भिन्नता रहते हुए भी अभिन्नता बनी रहती है और अभिन्नताका अनुभव होनेपर भी अभिन्नता बनी रहती है।जैसे, नदी समुद्रमें प्रविष्ट होती है तो प्रविष्ट होते ही नदी और समद्रके जलकी एकता हो जाती है। एकता होनेपर भी दोनों तरफसे जलका एक प्रवाह चलता रहता है अर्थात् कभी नदीका समुद्रकी तरफ और कभी समुद्रका नदीकी तरफ एक विलक्षण प्रवाह चलता रहता है। ऐसे ही प्रेमीका प्रेमास्पदकी तरफ और प्रेमास्पदका प्रेमीकी तरफ प्रेमका एक विलक्षण प्रवाह चलता रहता है। उनका नित्ययोगमें वियोग और वियोगमें नित्ययोग--इस प्रकार प्रेमकी एक विलक्षण लीला अनन्तरूपसे अनन्तकालतक चलती रहती है। उसमें कौन प्रेमास्पद है और कौन प्रेमी है--इसका खयाल नहीं रहता। वहाँ दोनों ही प्रेमास्पद हैं और दोनों ही प्रेमी हैं। यही 'ज्ञानी त्वात्मैव मे मतम्'पदोंका तात्पर्य है।'आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्' क्योंकि जिससे उत्तम गति कोई हो ही नहीं सकती, ऐसे सर्वोपरि मेरेमें ही उसकी श्रद्धा, विश्वास और दृढ़ आस्था है। तात्पर्य है कि उसकी वृत्ति किसी अनुकूल-प्रतिकूल परिस्थितिको लेकर मेरेसे हटती नहीं, प्रत्युत एक मेरेमें ही लगी रहती है।'केवल भगवान् ही मेरे हैं'--इस प्रकार मेरेमें उसका जो अपनापन है, उसमें अनुकूलता-प्रतिकूलताको लेकर किञ्चिन्मात्र भी फरक नहीं पड़ता, प्रत्युत वह अपनापन दृढ़ होता और बढ़ता ही चला जाता है।वह युक्तात्मा है अर्थात् वह किसी भी अवस्थामें मेरेसे अलग नहीं होता, प्रत्युत सदा मेरेसे अभिन्न रहता है।
सम्बन्ध-- पूर्वश्लोकमें कहे हुए ज्ञानी अर्थात् प्रेमी भक्तकी वास्तविकता और उसके भजनका प्रकार आगेके श्लोकमें बताते हैं।

तो फिर क्या आर्त आदि तीन प्रकारके भक्त आप वासुदेवके प्रिय नहीं हैं यह बात नहीं तो क्या बात है ये सभी भक्त उदार हैं श्रेष्ठ हैं। अर्थात् वे तीनों भी मेरे प्रिय ही हैं। क्योंकि मुझ वासुदेवको अपना कोई भी भक्त अप्रिय नहीं होता परंतु ज्ञानी मुझे अत्यन्त प्रिय होता है इतनी विशेषता है। ऐसा क्यों है सो कहते हैं ज्ञानी तो मेरा स्वरूप ही है वह मुझसे अन्य नहीं है यह मेरा निश्चय है क्योंकि वह योगारूढ़ होनेके लिये प्रवृत्त हुआ ज्ञानी स्वयं मैं ही भगवान् वासुदेव हूँ दूसरा नहीं ऐसा युक्तात्मा समाहितचित्त होकर मुझ परम प्राप्तव्य गतिस्वरूप परब्रह्ममें ही आनेके लिये प्रवृत्त है।

(Objection): If the Wise one (Jñānī) is excessively dear to the Lord, then by the force of the adjective, it results that the others are disliked? Anticipating this, he says "Not then" (na tarhi). (Reply): That their dearness to the Lord is intended here, he states with "No" (na).

(Question): Then what is the purpose of the adjective "excessively" (atyartham)? He asks this with "What then?" (kiṃ tarhi). (Answer): Although there is excellence in all of them because they are turned towards God, this adjective is used acknowledging the excess [of excellence] in the Wise one; thus he says "Noble" (udārāḥ). (Question): What is the proof for this? Anticipating this, he states that the Lord's knowledge [is the proof] with "My opinion" (me matam).

Regarding "But the Wise one is indeed the Self," he states the reason with "Abiding" (āsthitaḥ). He explains that the word "all" (sarve) refers to those other than the Wise one with "Even the three" (trayo'pi). (Objection): Although those other than the Wise one are turned towards God, due to the fault of the absence of knowledge, they are not objects of the Lord's love? (Reply): "Not indeed" (na hi).

(Question): Then what is the distinction in the one possessing knowledge? On this, he says "But the Wise one" (jñānī tu). He reveals that very distinction preceded by a question with "From what cause..." (tat kasmāt). (Objection): Even for You who sees everything as the Self, how can there be the "stated conviction" [of difference/preference]? Anticipating this, he explains the word āsthitaḥ as "To ascend" (āroḍhum). He indicates the cause for this ascension with "He, the Wise one..." (sa jñānī). He clarifies the very state of being engaged in ascending with "Me alone" (māmeva).

Then, are the distressed and others disliked by You? No, (that inference arises only) because of the qualification "excessively [dear] due to being the Self" [applied to the Wise one]; therefore, He says "Noble" (udārāḥ). All these three are "Noble"—compared to other distressed people. The meaning is that they are superior to the devotees of other deities who worship for the removal of distress etc., and they are indeed dear to Me. No one—whether distressed, a seeker of knowledge, or a seeker of wealth—who is My devotee is disliked by Me, Vāsudeva.

However, because it is stated "In whatever way they surrender to Me, I reward them in that very way" (Gita 4.11), whoever worships Me for a specific purpose, I also worship [reward] him by granting that fruit. But he who worships Me without desire, with excessive love, I also worship him in that very way; therefore, the distinction is that the Wise one becomes excessively dear.

Regarding why that is, He says: "But the Wise one" (jñānī tu). The Wise one is indeed My very Self—not different [from Me]—this is My "opinion," i.e., determination. Because of the Śruti text: "He who knows Brahman becomes Brahman indeed" (Mundaka Upanishad 3.2.9). The word "Tu" (But) is to indicate his distinction from them.

Regarding "The Wise one is indeed the Self," He states the reason with "Abiding" (āsthitaḥ). "Hi" (For/Because)—since that Wise one is a yuktatma (steadfast mind) with the thought "I am indeed Lord Vāsudeva, I am none other," he is engaged in attaining Me alone, the Supreme Brahman, the "unsurpassable goal"—the destination beyond which there is nothing higher; this is the meaning.

"Noble" (udārāḥ)—All of these are indeed noble, meaning excellent. "But the Wise one is My very Self"—this is My determined opinion.

"Hi" (For/Because)—he, being a yuktatma (one of steadfast mind), with his mind absorbed in Me through non-difference, thinking "I am indeed Lord Vāsudeva," is established in Me alone as the "unsurpassable" (highest) goal; he does not perform My devotion desiring things other than Me, such as health, etc.

What then? The meaning is that he worships Me solely for the sake of attaining Me.

All these indeed worship Me alone, therefore they are "Noble" (udārāḥ)—meaning generous donors (vadānyāḥ). Those who take even a little from Me, they are indeed donors of everything to Me [because they allow Me to give].

"But the Wise one is indeed My Self"—this is My opinion; I consider that the sustenance of My Self depends on him.

Why is this so? Because he, due to the impossibility of sustaining his own self without Me, is established in Me alone as the unsurpassable goal; therefore, without him, the sustenance of My Self is also not possible; hence, he is indeed My Self.

This [state of the Jnani] is not the fruit of a small count of meritorious births—which is the taking of refuge in Me preceded by the knowledge of the true nature of the self whose sole essence is servitude to Me—but rather...

Then, do the other three types of Your devotees continue to rotate in saṃsāra (the cycle of birth and death)? No, indeed no; He says "Noble" (udārāḥ). All these are "Noble," meaning great. The meaning is that they are indeed partakers of liberation.

"But the Wise one is indeed My Self"—this is My opinion, meaning determination. "Hi" (For/Because)—since that Wise one is a yuktatma—being single-minded in Me—he has taken refuge (āsthitaḥ) in Me alone, the "unsurpassable" (anuttamāṃ) goal, meaning the highest of all, than which nothing better exists. The meaning is that he acknowledges no fruit other than Me.

The meaning of the verse "Of them" (7.17) is reinforced by "Noble" (udārāḥ). From the statement of the "excessive" dearness of the Wise one (Jñānī), a "slight" dearness of the others is implied; that is clarified by the quarter-verse "All these are noble." The commonality of His being the sole Means is shown by [Ramanuja's phrase] "They worship Me alone."

To reject the interpretation that the word Udāra (Noble) merely implies the superiority of a lesser purpose (simple greatness), he [Ramanuja] speaks in accordance with renown: "Generous givers" (vadānyāḥ). How can those situated as petitioners be generous givers? On this, he says "Who from Me..." The supreme generosity characterized by the granting of all fruits is indeed "My all"; and that depends on a receiver (pratigrahītṛ); in the absence of one, how would it exist? This is what is said.

Since "opinion" (matam) is neuter, it does not construe with "Wise one" (jñānī - masculine). The reading mataḥ (considered) stated by others is not well-known; therefore, the word "thus" (iti) is supplied. The meaning is: Whether it is the doctrine of the Vedas (Trayyanta) or not, this is the "Krishna-doctrine"—this is the sentiment. Here, the word "Self" (Ātmā) does not refer to identity (tādātmya) etc., because that contradicts many valid means of knowledge (pramāṇa); if that were so, the instruction of difference (between "I" and "he") would be contradicted. Therefore, he states the intended meaning: "Dependent on Him" (tad-āyatta). The Self is indeed the supporter (dhāraka) regarding the body. This imposition of "Selfhood," accompanied by emphasis, is to demonstrate the excess of love.

"What is the proof accepted for this doctrine of Yours, the essence of which is merely [the devotee's] pride/feeling?" Upon such an expectation, "Abiding" (āsthitaḥ), etc., is said—so he introduces with "Why so?" (kasmāt evam). "Hi" is used in the sense of cause. Regarding "Steadfast-minded" (yuktātmā): the suffix kta is used in the sense of "desire/expectation" (āśaṃsā); he whose mind (ātmā) is distinguished by the desire for union with the Supreme Self is the yuktātmā here. With this in mind, it is said: "Because of the impossibility of sustaining his self without Me." The meaning is: due to his nature being incapable of engaging in the contemplation of other objects when there is an absence of contemplation on Me.

"Me alone" (māmeva)—the sentiment is that in the state of non-union, there would indeed be non-existence (asattva). "Me alone" means "Me as the very Means," and not even a fragment of another fruit; this is the meaning. "To be attained" (prāpyam)—here the word "goal" (gati) refers to the destination. (Objection): Let it be that the Wise one's sustenance depends on Him as per the evidence; but what brings it about that the Lord's sustenance depends on him? To this, he says "Therefore, without him..." This implies that this is clear to the large-hearted ones and those who know My intention. Thus indeed: "There is no one dearer to Him in the three worlds than the awakened great souls; therefore I have attained single-mindedness." "O Narada! This true word is spoken to you: there is no one in the world dearer to Him than His devotees," etc. "Therefore he is indeed My Self"—the sentiment is that specific attributes like being the support (ādhāra) are the characteristics of the Self. All those who desire power etc., are causes for the enhancement (excess/glory) of My nature. But the Wise one is the cause of the very existence of My nature—this verse is intended for the praise of His own devotee.

विशाल हृदय के भक्तानुग्रहकारक भगवान् श्रीकृष्ण यहाँ स्पष्ट कहते हैं कि जो कोई भी भक्त मेरी भक्ति करता है वह अन्य जनों की अपेक्षा उत्कृष्ट ही है फिर चाहे वह अपने कष्ट निवारणार्थ मेरा भक्त हो अथवा वह अर्थार्थी हो। किसानकिसी प्रकार से वह मुझ अनन्तस्वरूप की ओर ही अग्रसर हो रहा होता है। अत वह उत्कृष्ट है। तथापि इन चतुर्विध भक्तों में ज्ञानी तो मेरी आत्मा ही है।हम सब जानते हैं कि किसी मन्त्री का मित्र होना और स्वयं ही मन्त्री बनना इन दोनों में बहुत अन्तर है। इसमें कोई सन्देह नहीं कि मन्त्री की मित्रता प्राप्त होने मात्र से भी मनुष्य को समाज में एक विशेष प्रभावपूर्ण स्थान प्राप्त होता है परन्तु मन्त्री पद की समस्त गरिमा एवं अधिकार तो स्वयं मन्त्री बनने पर ही प्राप्त होते हैं। इसी प्रकार किसी फल विशेष के लिए ईश्वर की आराधना करना उसका आह्वान करना निश्चय ही एक दैवी गुण है किन्तु ज्ञानी पुरुष निष्काम होकर मन और बुद्धि के अतीत अपने परमात्मस्वरूप को पहचान कर परिच्छिन्न अहंकार को ही समाप्त कर देता है और परमात्मा के साथ वह एकत्वभाव को प्राप्त हो जाता है।तत्पश्चात् ऐसा ज्ञानी पुरुष सदा आत्मस्वरूप में ही स्थित होता है। इसलिए अन्य भक्तों की तुलना में ज्ञानी पुरुष श्रेष्ठ है यह श्रीकृष्ण का मत है।

[Commentary covering verses] from "Four kinds" (caturvidhā) up to "very rare" (sudurlabhaḥ). Those who worship Me are virtuous (sukṛtinaḥ). And they are four. All of these are noble (udārāḥ).

Because others [non-devotees] possess petty intellects; they beg for the relief of distress, wealth, etc., from living beings who possess bodies with hands, feet, and bellies equal [to their own], or even from those inferior to themselves.

However, compared to the Wise one (Jñānī), they [the other three] are of lesser being (nyūna-sattvāḥ); because in them, there exists that much difference—"I desire this from the Lord"—since the appearance of difference is evident.

The Wise one, however, relies [on Me] solely through non-difference; therefore, he is indeed non-different from Me. And for him, I alone am dear, not the fruit.

Therefore, "That Vāsudeva is everything"—by this very firm conviction, his heart has been purified.

So, are the distressed (ārta) and others not dear to You? No, (that doubt arises) because of the qualification "excessively" (atyartham); therefore He says: These distressed ones and others, although desirous (sakāma), are My devotees; all three are indeed "Noble" (udārāḥ), meaning excellent, because they possess heaps of merits earned in previous births. Otherwise, indeed, they would not worship Me. For the distressed, the seeker of knowledge, and the seeker of wealth who are turned away from Me and are devotees of petty deities are found in abundance.

Therefore, they are indeed dear to Me. Indeed, no devotee, whether wise or ignorant, is disliked by Me; rather, whatever kind of love one has for Me, I have that same kind of love for him—this is naturally established.

Among them, for the three desirous ones, the object of desire is dear and I am also dear. But for the Wise one (Jñānī), who is devoid of any other dear object, I alone am the object of unsurpassed love. Therefore, he is also the object of My unsurpassed love; this is the distinction.

Otherwise, indeed, My gratitude would not exist, and ingratitude would result. That is why the adjective "excessively" was used earlier.

Just as in the text "Whatever one performs with knowledge, faith, and meditation (upaniṣad), that becomes more potent" (Chandogya Upanishad 1.1.10), since the comparative meaning (tarap) is intended, it follows that action performed even without knowledge etc., is indeed potent (though less so); similarly, by saying "The Wise devotee is excessively dear to Me," it inevitably concludes that he who is a devotee without knowledge is also dear, because the adjective "excessively" is intended (to differentiate degree).

Indeed, it is said: "In whatever way they surrender to Me, I reward them in that very way."

Therefore, the Wise one who knows Me as the Self is "indeed the Self"—not different from Me, but rather "I am he"—this is My "opinion" (matam), or determination.

The word "Tu" (But) is to indicate the distinction of seeing non-difference and being desireless, in comparison to the three who see difference and are desirous. "Hi" (For/Because)—that Wise one, being a yuktatma—having his mind always absorbed in Me—has accepted (āsthitaḥ) Me, the Lord, the Infinite, the Mass of Bliss, the very Self, as the "unsurpassable" (anuttamām)—the most excellent goal, the destination, the supreme fruit; the meaning is that he does not consider any fruit different from Me.

(Objection): Among these four kinds, the Wise one (Jñānī) is said to be the best; then, (if) a devotee (is different from the Jnani), what is the fruit for the aforementioned (other three)? Upon this expectation, He says "Noble" (udārāḥ). All of these, renouncing self-interest and performing the worship of the three (Dharma, etc.) for My sake, are "Noble," meaning they are qualified for liberation.

"Tu" (But)—the Wise one is "indeed the Self," meaning he is of My nature (madātmaka), he is indeed liberated; this is "My opinion." "Hi" means with certainty. With a single mind, renouncing everything, knowing Me as the "unsurpassable" (anuttamām) goal—the destination better than which none exists—he is "abiding" (āsthitaḥ) in Me alone. He is a yuktatma—united in union with Me through sentiments like servitude (dāsya), etc.; this is the meaning. The sentiment is that he is the best.

Noble" (Udārāḥ) means exalted (utkṛṣṭāḥ); all these three are indeed dear to Me; this is the meaning. For no devotee of Mine, of Me Vāsudeva, is disliked [by Me]. But the distinction is that the Wise one becomes excessively dear.

Why is that? To this, He says: "But the Wise one is indeed the Self," not different from Me; this is "My opinion," i.e., determination. "Abiding" (āsthitaḥ) means engaged in ascending [to Me]; for (hi) since that Wise one, being a yuktatma—one of steadfast mind with the thought "I am indeed Lord Vāsudeva, I am none other"—is engaged in reaching Me alone, the Supreme Brahman, the destination, the "unsurpassable goal"; this is the meaning.

The Wise one is praised again...

"Then, are the other three kinds of Your devotees transmigratory (Samsaris)?" (Answer) No, no; He says "Udara sarva" (All are noble/generous). These devotees of Mine are all indeed "Udara" (noble)—greater and more bountiful than worshippers of other deities; (although) they take something from Me, they are surrenderers of everything to Me first; otherwise fruit-accomplishment would not happen.

But in a worldly sense their worship is 'natural/common' (Prakrita), so 'dearness' was not stated there (as for the Jnani). Transmigration also will not happen like for common people, because of worship in whatever way. And it is stated in Bhagavatam (1.5.17)—starting with "Abandoning one's duty, the lotus feet..." up to "Wherever... what inauspiciousness happened to him? Or what purpose was gained by those worshipping by their own duty?" etc. "Lust, anger, fear, affection, unity, and friendship too; those who constantly direct towards Hari attain absorption in Him indeed" (Bhagavatam 10.29.15)—and due to the thought of the fruit of absorption in the end, they are "Udara".

Even with expectation of some result in whatever way, the tendency towards a feeling related to the Lord is more appropriate—this is the summary.

"The knower of My glory and reality is again the Self itself, this is My view." Or, established in the 'View of the Lord' (Bhagavan-matam) in accordance with Brahmavada; "Asthitah"—dependent; established in Me alone—the Unsurpassed Goal, Liberation, the Fruit—and (he is) My view. There I consider him as My Self. Dependent on him—this meaning is established. Than him (the Jnani), (none is) better.

उदाराः noble? सर्वे all? एव surely? एते these? ज्ञानी the wise? तु but? आत्मा Self? एव very? मे My? मतम् opinion? आस्थितः is established? सः he? हि verily? युक्तात्मा steadfastminded? माम् Me? एव verily? अनुत्तमाम्,the supreme? गतिम् goal.Commentary Are not the other three kinds of devotees dear to the Lord They are. They are all noble souls. But the wise man is exceedingly dear because he has a steady mind he has fixed his mind on Brahman. He does not want any worldly object? but only the Supreme Being. He seeks Brahman alone as the supreme goal. He practises Ahamgraha Upasana (meditation on the Self as the all). He tries to realise that he is identical with the Supreme Self. Therefore I regard a wise man as My very Self. (Cf.II.49)

Sarve, ete, all of these three, without exception; are eva, indeed, udarah, noble, i.e.; they are verily dear to Me. For, no devotee of Mine can become disagreeable to Me who am Vasudeva. But the man of Knowledge becomes very much dear. This is the difference.
Why is this so? In answer the Lord says: Tu but; jnani, the man of Knowledge; is atma eva, the very Self, not different from Me. This is me, My; matam, opinion, conviction. Hi, for; yuktatma, with a steadfast mind-having his mind absorbed in the idea, 'I am verily Vasudeva, the Lord, and none else', that man of Knowledge asthitah, is set on the path leading to, he is engaged in ascending to, going to; mam eva, Me alone, to the supreme Brahman; who am the anuttamam gatim, super-excellent Goal to be reached.
The man of Knowledge is being eulogized again:

Because they worship Me alone, all these are generous i.e., benefactors. For, those who receive from Me anything, however small they are, I consider them as contributing everything to Me (and thus as benefactors). But I deem the man of knowledge to be My very self. I consider Myself as depending on him for My support. Why is it so? Because this person considers Me to be the highest and finds it impossible to support himself without Me; I also find it impossible to be without him. Thus, verily, he is My self.
The attainment of this state of mind reires innumerable auspicious births. It is attained after gaining the knowledge of the real nature of the self and the self feels that Its happiness consists in being a dependant (Sesa) of Myself.