Chapter 7 · Shloka 18— The Yoga of Knowledge & Realization

udārāḥ sarva evaite jñānī tvātmaiva me matam āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim

udārāḥ

— noble

sarve

— all

eva

— indeed

ete

— these

jñānī

— those in knowledge

tu

— but

ātmā eva

— my very self

me

— my

matam

— opinion

āsthitaḥ

— situated

saḥ

— he

hi

— certainly

yukta-ātmā

— those who are united

mām

— in me

eva

— certainly

anuttamām

— the supreme

gatim

— goal

"Udarah sarva evaite jnani tv atmaiva me matam, asthitah sa hi yuktatma mam evanuttamam gatim." — All these are noble indeed, but the wise one I regard as My very Self; for, being steadfast, he is established in Me alone as the supreme goal. Krishna takes care not to diminish the other devotees even while exalting the jnani. 'Udarah sarva evaite' — all of these (all four types from 7.16) are noble, generous-hearted, exalted. None is despised; each who turns to the Divine is honored. This is important: in praising the highest, Krishna does not reject the others. But of the jnani he says something extraordinary: 'jnani tv atma eva me matam' — the wise one I regard as My very Self. This is the highest possible statement of intimacy. The realized devotee is not merely dear to Krishna (as 7.17 said) but is identified with Krishna's own Self. In the jnani's realization, the apparent distinction between devotee and Divine dissolves; the jnani has recognized their deepest identity with the Supreme. The reason: 'asthitah sa hi yuktatma mam eva anuttamam gatim' — for, being steadfast and integrated (yuktatma), the jnani is established in Me alone as the highest goal (anuttama gati). The jnani seeks nothing beyond the Divine; God is their sole and supreme destination. Having no other goal, no division of aim, the jnani's whole being rests in the Divine. Shankaracharya notes the profound implication: the jnani's love and knowledge have matured into such complete union that Krishna can say 'he is My very Self.' This is the summit of the spiritual relationship — not just nearness, but essential oneness, born of steadfast, single-pointed devotion grounded in realization.

Notice Krishna's grace here: even while exalting the wise lover, he refuses to put down the others — 'all of these are noble.' That's a model worth absorbing: you can honor the highest without disrespecting those at earlier stages. But about the jnani, he says something stunning: 'I regard the wise one as My very Self.' This is the summit — not just closeness, but essential oneness. The deepest love matures into a union where the line between lover and beloved dissolves. We catch glimpses of this in any profound bond: moments where 'you' and 'I' seem to merge, where another's joy IS your joy. The Gita points to this taken all the way: a love so complete that the deepest you and the deepest reality are recognized as one. Not absorption that erases you, but union that reveals what you most truly are.

Notice Krishna's grace: even while exalting the wise lover, he refuses to put down the others — 'all of these are noble.' That's a model worth absorbing — you can honor the highest without disrespecting anyone at an earlier stage. But about the jnani he says something stunning: 'I regard the wise one as My very Self.' This is the summit — not just closeness, but actual oneness. The deepest love matures into a union where the line between lover and beloved dissolves. We catch tiny glimpses in any deep bond: moments where 'you' and 'I' blur, where someone else's joy literally IS your joy. The Gita points to this taken ALL the way: a love so complete that the deepest you and the deepest reality are recognized as one. Not absorption that erases you — union that reveals who you most truly are.

Krishna is so kind here! Even though he says the wise one is the best, he quickly adds: 'But ALL of these good people are wonderful!' He doesn't put anyone down. That's a great lesson — you can admire the best without being mean to others. Then he says the most amazing thing about the wise one: 'I consider the wise person to be My very own Self!' That means their love for God has grown so deep that they and God have become like one. It's the closest, most beautiful friendship possible — becoming one in love!