उदाराः सर्व एवैते ज्ञानी त्वात्मैव मे मतम्।आस्थितः स हि युक्तात्मा मामेवानुत्तमां गतिम्॥
udārāḥ sarva evaite jñānī tvātmaiva me matamāsthitaḥ sa hi yuktātmā mām evānuttamāṃ gatim
Word by word
The verse says
All of these are noble. But the one who knows is my very self, I hold — settled and joined, that person has come to me as the highest goal.
In plain words
The correction arrives one verse later.
Udārāḥ sarva eva ete — all of them, without exception, noble. Not tolerated. Noble.
And in the same breath the knower is called his own self. Both sentences are meant.
Where you've felt this · in parenting
Your aunt has four grown children. Three of them ring when they need something, and she is glad every single time. The fourth rings on a Sunday for no reason and stays on the line while she cooks. She would go to the ends of the earth for all four and she means it. The Sunday one is the one who knows what her voice sounds like when she is tired.
Going deeper
Two statements sit here that do not comfortably agree, and the honest thing is to leave them both standing.
One verse ago the knower was singled out. Here everyone who came — including the frightened one and the one who wanted money — is called noble. Readers have spent centuries reconciling this. The plain answer is that they are answers to two different questions. Is anyone's approach unworthy? No. Is every approach the same? Also no.
The difference is not in how much each is loved. It is in how much of him each one has room to receive. Someone who comes for a result gets the result, and that is not a trick. Someone who comes for no reason has left space for something else.
That is not a rebuke to anybody arriving with a request. It describes what happens if you keep coming after the request has been answered.