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Bhagavad-gītā 7.18

उदारा: सर्व एवैते ज्ञानी त्वात्मैव मे मतम् । आस्थित: स हि युक्तात्मा मामेवानुत्तमां गतिम् ॥ १८ ॥
udārāḥ sarva evaite
[udaaraah sarva evaite]
jñānī tv ātmaiva me matam
[jnaanee tv aatmaiva me matam]
āsthitaḥ sa hi yuktātmā
[aasthitah sa hi yuktaatmaa]
mām evānuttamāṁ gatim
[maam evaanuttamaam gatim]
Word-for-word
udārāḥ — magnanimous sarve — all eva — certainly ete — these jñānī — one who is in knowledge tu — but ātmā eva — just like Myself me — My matam — opinion āsthitaḥ — situated saḥ — he hi — certainly yukta - ātmā — engaged in devotional service mām — in Me eva — certainly anuttamām — the highest gatim — destination .
Blended reading (Sanskrit + English inline)
udārāḥ sarva evaite
udārāḥ
magnanimous
sarve
all
eva
certainly
ete
these
jñānī tv ātmaiva me matam
jñānī
one who is in knowledge
tu
but
ātmā eva
just like Myself
me
My
matam
opinion
āsthitaḥ sa hi yuktātmā
āsthitaḥ
situated
saḥ
he
hi
certainly
yukta - ātmā
engaged in devotional service
mām
in Me
mām evānuttamāṁ gatim
eva
certainly
anuttamām
the highest
gatim
destination .
Important Words
  • udārāḥ — magnanimous, noble
    All four kinds of seekers are noble — Kṛṣṇa is careful to honor each. The verse does not demote three to lift one. The udāra of all is preserved before the special status of the jñānī is named.
  • ātmā eva — just like Myself
    ātmā (self) + eva (verily). The astonishing phrase. The jñānī is identified with Kṛṣṇa's own self — not in advaita's monistic sense, but in the sense of belonging to Him as a limb to a body.
  • matam — opinion
    From √man (to think). Kṛṣṇa's own opinion — His direct verdict. The word marks this as personal testimony from the Supreme, not a general teaching.
  • yukta - ātmā — engaged in devotional service, whose self is linked
    Compound: yukta (linked) + ātmā (self). The whole self is yoked — not just intellect or sentiment. Total alignment of the inner person with Him.
  • gatim — destination
    From √gam (to go). Literally 'a going,' hence destination. Coupled in the verse with anuttamām (highest), it names the goal as Kṛṣṇa Himself — the soul's terminal stop. The verse pairs the highest destination with the closest relationship; they are the same thing.
All these devotees are undoubtedly magnanimous souls, but he who is situated in knowledge of Me I consider to be just like My own self. Being engaged in My transcendental service, he is sure to attain Me, the highest and most perfect goal.
Classical Sanskrit analysis शास्त्रीय विश्लेषण
How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.
Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.
Plain meaning (तात्पर्य · Tātparya)
All four kinds are 'noble' (udāra) for turning to Kṛṣṇa, but the jñānī is extraordinary — Kṛṣṇa calls him 'My very Self.' Why? Because with disciplined inner instrument he has settled into Kṛṣṇa Himself as the supreme goal, not Kṛṣṇa as a means to anything else.
Further notes (विवरण · Vivaraṇa)
Ātmaiva me — 'My very Self' — is one of the Gītā's most intimate claims. It is not metaphysical identity (the jīva does not become Kṛṣṇa) but consummate affection: the devotee becomes inseparable from the Lord in heart. Anuttamāṁ gatim (highest destination) signals that bhakti is not propaedeutic to mokṣa but is its highest form. Cf. BG 12.7 (samuddhartā mṛtyu-saṁsāra-sāgarāt).
Prose order (अन्वय · Anvaya)
एते सर्वे एव उदाराः, ज्ञानी तु आत्मा एव — मे मतम्; हि युक्त-आत्मा सः माम् एव अनुत्तमां गतिम् आस्थितः ।
ete sarve eva udārāḥ, jñānī tu ātmā eva — me matam; hi yukta-ātmā saḥ mām eva anuttamāṃ gatim āsthitaḥ |
All of these are noble indeed, but the knower is My very Self — this is My view; for with disciplined self, he is established in Me alone as the highest goal.
Word split (पदच्छेद · Padaccheda)
उदाराः सर्वे एव एते ज्ञानी तु आत्मा एव मे मतम् । आस्थितः सः हि युक्त-आत्मा माम् एव अनुत्तमां गतिम् ॥
udārāḥ sarve eva ete jñānī tu ātmā eva me matam | āsthitaḥ saḥ hi yukta-ātmā mām eva anuttamāṃ gatim ||
Grammar (व्याकरण · Vyākaraṇa)
SanskritIASTGrammarMeaning
उदाराः udārāḥ उदार (adj.) nom.pl. (nominative plural)m. noble / magnanimous
सर्वे sarve सर्व (adj.) nom.pl. (nominative plural)m. all
एव eva ind. (emph.) indeed
एते ete एतद् pron. (pronoun) nom.pl. (nominative plural)m. these
ज्ञानी jñānī ज्ञानिन् (adj.) nom.sg. (nominative singular)m. the knower
तु tu ind. (contrast.) but
आत्मा ātmā आत्मन् (m.) nom.sg. (nominative singular) Self
मे me अस्मद् pron. (pronoun) gen.sg. (genitive singular) My
मतम् matam √मन् p.p.p. (past passive participle) nom.sg. (nominative singular)n. view / opinion
आस्थितः āsthitaḥ आ+√स्था p.p.p. (past passive participle) nom.sg. (nominative singular)m. firmly established
सः saḥ तद् pron. (pronoun) nom.sg. (nominative singular)m. he
हि hi ind. (causal) for
युक्त-आत्मा yukta-ātmā युक्त p.p.p. (past passive participle) + आत्मन् (m.) bahuvrīhi cpd. (compound) nom.sg. (nominative singular)m. of disciplined self
माम् mām अस्मद् pron. (pronoun) acc.sg. (accusative singular) Me
अनुत्तमाम् anuttamām अनुत्तम (adj.) acc.sg. (accusative singular)f. highest, unsurpassed
गतिम् gatim गति (f.) acc.sg. (accusative singular) goal / destination
Purport

It is not that devotees who are less complete in knowledge are not dear to the Lord. The Lord says that all are magnanimous because anyone who comes to the Lord for any purpose is called a mahātmā, or great soul. The devotees who want some benefit out of devotional service are accepted by the Lord because there is an exchange of affection. Out of affection they ask the Lord for some material benefit, and when they get it they become so satisfied that they also advance in devotional service. But the devotee in full knowledge is considered to be very dear to the Lord because his only purpose is to serve the Supreme Lord with love and devotion. Such a devotee cannot live a second without contacting or serving the Supreme Lord. Similarly, the Supreme Lord is very fond of His devotee and cannot be separated from him. In the Śrīmad-Bhāgavatam (9.4.68) , the Lord says: sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham mad-anyat te na jānanti nāhaṁ tebhyo manāg api “The devotees are always in My heart, and I am always in the hearts of the devotees. The devotee does not know anything beyond Me, and I also cannot forget the devotee. There is a very intimate relationship between Me and the pure devotees. Pure devotees in full knowledge are never out of spiritual touch, and therefore they are very much dear to Me.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
18. They are all exalted, but the jñānī is My soul, because he is firmly convinced that I alone am the highest goal. That is My opinion.
Commentary

“Then, that means that the other three are not dear to You?” No, they are all dear to Me. Those who worship Me, accepting objects they have desired, but which I wanted to give them anyway, are certainly dear to Me, who have affection for My devotees. This is because I give generously to them. But the jñānī is Myself. He worships Me and does not desire anything at all from Me, neither Svarga nor mokṣa. Thus I am dependent on him: he is My soul. This is My opinion. This is because he is firmly convinced (asthitaḥ) that I alone in the form of Syāmasundara, not My impersonal aspect as brahma-nirvāṇa, am the highest goal (anuttamāṁ gatim) to be attained. The jñānī, who has a predominance of bhakti and no material desires, is considered by the affectionate Lord as His own self. But the kevalā bhakta, the pure devotee, is considered by the Lord to be dearer than His very self. na tathā me priyatama ātma-yonir na śaṅkaraḥ na ca saṅkarṣaṇo na śrīr naivātmā ca yathā bhavān My dear Uddhava, neither Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa, the goddess of fortune nor indeed My own self are as dear to Me as you are.

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
18. They are all exalted, but the jñānī is My soul, because he remains firmly fixed in devotion to Me, taking Me as the highest goal. That is My opinion.
Bhūrijana Dāsa Gauḍīya
Commentary

Krsna is affectionate to all of them. But Krsna is glorifying specially the jnani who comes to Him, not desiring anything except being situated in Krsna's lotus feet. Viswanatha C.Thakura comments: 'But the jnani is most dear. Krsna says: he is like My own body or Myself. He is more dear to Me than My own body. He is even more dear than Siva, Balarama, Pradyumna or Rukminidevi. But although this pure devotee is as dear to Me as My own Self, My prema‑bhakta devotee is more dear to Me then My own Self." Next question is: how long does it take to such a jnani before he attains 'prema'?

Study Notes — Gauranga Priya Dāsa
Gauranga Priya Dāsa Study Key verse
Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)
Theme

Wise is the best, but, all are mahatma/magnanimous, because, “all come to Him for fulfillment of

desires”

LINK BETWEEN TEXTS 7.18 & 7.19: After many life-times one comes to the level of full knowledge that

Supreme Personality of Godhead is the ultimate goal of spiritual realization

Focus of Learning

(a) All are magnanimous because anyone who comes to the Lord for any purpose is called a Mahatma

or great soul

(b) Devotees wanting some benefit out of devotional service are accepted by the Lord – Because

there is an exchange of affection

(c) Devotee in full knowledge is very dear to the Lord – Because his only purpose is to serve the

Supreme Lord with love and devotion

Cannot live a second without serving the Supreme Lord
Supreme Lord is very fond of his devotee and cannot be separated from him
Ref. SB 9.4.68: “sadhavo hrdayam...”

(d) Conclusion of 7.17 – 7.18: Intimate relationship between Krishna and pure devotees

The devotees are always in My heart and I am always in their heart
Devotee does not know anything beyond Me and I cannot forget the devotee

(f) At what stage do these four Sukritinas become pure devotees

When they are free from all material desires
When they fully understand that material remuneration has nothing to do with spiritual improvement

(g) What is the hope for miscreants in regard to devotional service

For them devotional service is very difficult – because their lives are selfish, irregular and without spiritual goals
Is there any hope any time – If by chance they come in contact with a pure devotee, they also become pure devotees
Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
7.18 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:
Śrī Rāmānujācārya Classical
Translation
7.18 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.
Śrī Abhinavagupta Classical
Translation
7.18 See Comment under 7.19
Swami Sivananda Classical
Translation
7.18 Noble indeed are all these; but I deem the wise man as My very Self; for, steadfast in mind he is established in Me alone as the supreme goal.
Commentary

7.18 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)

Swami Gambhīrānanda Classical
Translation
7.18 All of these, indeed, are noble, but the man of Knowledge is the very Self. (This is) My opinion. For, with a steadfast mind, he is set on the path leading to Me alone who am the super-excellent Goal.
Shri Purohit Swami Classical
Translation
7.18 Noble-minded are they all, but the wise man I hold as my own Self; for he, remaining always at peace with Me, makes me his final goal.
Related values & verses
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)Abhaya (Fearlessness)
Related verses
BG 9.29 BG 4.3 BG 7.17 SB 9.4.68 SB 10.9.21 SB 11.29.34 CC Madhya 15.167 CC Antya 7.145 CC Madhya 22.65 BRS 1.2.237 Śvetāśvatara Upaniṣad 6.23
Concepts
Nirvana
Related lectures
Personal Guidance
All these are noble, but I consider the one in knowledge to be My very Self — fixed in Me, he attains the supreme destination.
Practical Applications
  • Recognize the dignity of the knowledge-grounded devotee.
  • Cultivate fixed-in-Me consciousness.
  • Trust that this fixity is itself the destination.
Reflection Questions
  • What is fixity of devotion in concrete terms?
  • Where am I unfixed?
Analogy

All four people who came to the king in chapter 16 are honoured guests. But one of them — the one who arrived knowing the king's full character and seeking nothing but the king himself — is treated not as a guest but as the king's own household. Kṛṣṇa says: ātmaiva me matam. He is My own self.

Stories
Uddhava as the second Self

Kṛṣṇa, before His departure from this world, sent away most of His associates but kept Uddhava. He told him the parting Uddhava-gītā (Bhāgavatam, eleventh canto). And He said something extraordinary: Uddhava, you are not different from Me; My instructions to the world I give through you.

The verse's principle in flesh. Uddhava was the jñānī fixed in Kṛṣṇa. Kṛṣṇa called him ātmā — Myself — and entrusted him with the final teaching. The destination (mām evānuttamāṁ gatim) was not a future place; for Uddhava it was already the present relationship.

📝 My note

Source: vedabase.io

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