BG 7.19

7.19 Ante, at the end, after the completion; bahunam, of many; janmanam, births, which becme the repository for accumulating [Ast. omits this word.-Tr.] the tendencies leading to Knowledge; jnanavan, the man of Knowledge, who has got hiis Knowledge matured; directly prapadyate, attains; mam, Me, Vasudeva, who am the inmost Self; (realizing)-in what way?-iti, that; Vasudeva is sarvam, all. Sah, such a one, who realizes Me [Here Ast. adds the word Narayana.-Tr.] thus as the Self of all; is mahatma, a high-souled one. There is none else who can eal or excel him. Therefore he is su-durlabhah, very rare among thousands of men, as it has been said (in verse 3). The reason why one does not realize that all this is verily Vasudeva, the Self, is being stated:

7.19 At the end of many births, the man of knowledge finds refuge in Me, realising that 'Vasudeva is all.' It is very hard to find such a great-souled person.

7.19 After many lives, at last the wise man realises Me as I am. A man so enlightened that he sees God everywhere is very difficult to find.

7.19 After many lives, at last the wise man realises Me as I am. A man so enlightened that he sees God everywhere is very difficult to find.

7.19. At the end of many births, one attains Me with the conviction that 'All is Vasudeva' - that noble Soul is very difficult to get.

7.19 At the end of many births, the man of knowledge finds refuge in Me, realising that 'Vasudeva is all.' It is very hard to find such a great-souled person.

7.19 At the end of many births the man of Knowledge attains Me, (realizing) that Vasudeva is all. Such a high-souled one is very rare.

7.19 Further after passing through innumerable auspicious births, one gets the knowledge: 'I find my sole joy as a Sesa of Vasudeva. I find my essence, existence and activities to be dependent on Him. He is superior over all others on account of His innumerable auspicious attributes.' Conseent to this knowledge he resorts to Me, i.e., meditates on Me, realising, 'Vasudeva alone is my highest end and also the means for attaining it, and whatever other desire remains in the mind, He alone is all that too for me'. Such a great-souled person, i.e., great-minded man is hard to find. It is very hard to find such persons in this world. This is the only meaning of the statement that 'Vasudeva is all,' because of the topic having been begun with the statements: 'For I am very dear to the man of knowledge' (7.17) and 'For he, integrated, is devoted to Me alone as the highest end' (7.18). It is so, also because that Jnanin whose traits are given here, possesses the same alities as the man of knowledge described earlier. For, it has been said that the two Prakrtis, the animate and the inanimate, have their sole essence in being the Sesa (dependants) of the Supreme Person in the verses beginning with 'Earth, water' (7.4) and ending with, 'Ego-sense, thus My Prakrti is divided eightfold. This is my lower (Prakrti). But know that which is other than this (lower nature) and forms the life-principle to be the higher Prakrti' (7.4-5). Then take the beginning from 'I am the origin and dissolution of the whole universe. There is nothing higher than Myself, O Arjuna' (7.6-7), and ending with, 'Know that all the states of Sattva, Rajas and Tamas are from Me alone. But I am not in them. They are in Me' (7.12). It has been declared in these texts that the two Prakrtis, both in their states of cause and effect, depend upon Him for their essence, existence and activities and that the Supreme Person is superior to everything in all respects. Therefore the knower of this truth alone is here spoken of as a man of knowledge or as one knowing 'All this is Vasudeva.' [The purpose of this explanation is to eliminate any pure monistic slant to this passage.] Sri Krsna now explains the rarity of finding such a person of knowledge.

7.16-19 Caturvidhah etc., upto sudurlabhah. Those who worship Me are men of good action. They are of four types. All these are noble ones. For, other persons, mean-minded as they are, beg a cure of their affliction, and money etc., from persons who have hands, feet, stomach, body and intelligence (or bodily strength) that are eal to their (the beggers) own, or even from those who are very much inferior. But, by comparison with the man of wisdom, [the other three under estion] are of inferior intelligence. For, they entertain, at that sage too, a sense of duality. Becuase, a sense of duality 'I seek this from the Bhagavat' is clearly discernible in them. On the other hand, the man of wisdom hangs on Me alone with a sense of identity [of him with Me]. Hence, I am verily indentical with him. It is I alone, and not [any other] gain, that is dear to him. That is why he is having a mind purified by the firm conviction 'All is nothing but Vasudeva'.

7.19 Ante, at the end, after the completion; bahunam, of many; janmanam, births, which becme the repository for accumulating [Ast. omits this word.-Tr.] the tendencies leading to Knowledge; jnanavan, the man of Knowledge, who has got hiis Knowledge matured; directly prapadyate, attains; mam, Me, Vasudeva, who am the inmost Self; (realizing)-in what way?-iti, that; Vasudeva is sarvam, all. Sah, such a one, who realizes Me [Here Ast. adds the word Narayana.-Tr.] thus as the Self of all; is mahatma, a high-souled one. There is none else who can eal or excel him. Therefore he is su-durlabhah, very rare among thousands of men, as it has been said (in verse 3). The reason why one does not realize that all this is verily Vasudeva, the Self, is being stated:

After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.