Bhagavad Gita Chapter 7, Verse 19

English Translation

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.

Detailed Commentary

After myriad births, human birth is the culminating one. The Lord, by granting the jiva a human body, has bestowed upon it the right to transcend this current of birth and death and realize the Self. Yet, often, instead of realizing the Lord, individuals, driven by attachment (Raga-bhava), become ensnared once again in the cycle of birth and death. Hence, the Lord declares, "Aprapya mam nivartante mrityusamsaravartmani" (Gita 9.3). This signifies that beings, without attaining the Lord, return to the mortal realm of samsara. Describing the Asuri yonis, the Lord states that such a disposition is not fit for realizing the Divine. Nevertheless, the Lord affirms, "Mamaprapyaiva Kaunteya tato yantyadhamam gatim" (Gita 16.20), meaning such individuals descend to a degraded state. The pronouncements of saints and the Sastras declare that the purpose of human birth is self-realization (kalyana), not indulgence in sensual pleasures (bhoga-vilasa). For this reason, the Gita characterizes those aspiring for svarga as deluded (mudha) and of trivial intellect. The entirety of births, their commencement and culmination, is tied to human existence. This implies that sins committed in a human birth are not expunged even through 8.4 million (chaurasi lakh) births in various species (yonis). Thus, it marks both the beginning and the end. Humans possess the capacity to annihilate all sins and attain the Lord. In the sixth verse of the eighth chapter, the Lord states that the state of being one holds at the final moment determines one's next attainment. This signifies that the Lord has granted humanity the ultimate opportunity for self-liberation (uddhār). On this foundation, the Gita declares humanity's entitlement to attain Paramatma (the Supreme Self), affirming that individuals of all varnas can achieve the supreme state (paramagati) by taking refuge in the Lord. The Gita even posits the possibility of Paramatma-prapti for those considered of 'impure' birth, such as Yavanas and Chandalas. Since the human body is received through the Lord's grace (kripa), one should not be anxious about one's liberation but rather demonstrate earnestness and diligence in one's spiritual discipline (sadhana). The opportunity for Bhagavad-prapti (attainment of the Divine) is profoundly significant for human beings. Hence, one should utilize this opportunity solely for one's spiritual welfare (kalyana). The reception of this sacred body makes us an invaluable part (ansha) of the Divine. The entire cosmos is but an essence (tattva) of the Lord. Hence, whatever manifests in the world is of the nature of pure consciousness (Chaitanya Swaroopa). Devotees of the Lord (Bhagavad-bhaktas) rejoice in this truth, for in their vision, nothing exists apart from the Divine. Those who immerse themselves in this experience find their lives filled with spiritual bliss. Thus, this human birth is solely meant for dwelling in the Divine consciousness (Bhagavad-bhava). The Lord is immanent in every aspect of our lives. Every object, form, and sentiment—all are manifestations (swaroopa) of the Lord. Mahapurushas (great souls) comprehend its profound significance and merge with the Lord in an inseparable, non-dual consciousness (abhinna bhava). This very connection constitutes true surrender (sharanagati). Those Mahatmas who grasp this fundamental principle (tattva) do not succumb to the illusion (maya) of the material world. They have recognized their intrinsic unity with the Divine. Cultivate reverence (shraddha) for this glory. Understand that, in truth, the Lord is all that exists. Human beings should diligently strive to attain this unparalleled state, so that they too may live in the realization of "Vasudevaḥ Sarvam" (Vasudeva is all).