At the end, the conclusion, of many births that have served as the ground for the impressions tending toward knowledge, the man of knowledge, his knowledge brought to ripeness, takes refuge in Me, Vāsudeva, the inmost Self, in direct vision, with the conviction that Vāsudeva is all. He who in this way attains Me, Nārāyaṇa, the Self of all, that great soul: there is none equal to him, nor any higher. Therefore it has indeed been said that he is very hard to find among thousands of men. The cause of the failure to grasp that the Self alone is all, that it is Vāsudeva, is told.

At the end, the close, of many births, of meritorious births, having become a man of knowledge, knowing that 'I have, as my single savour, being subordinate to Vasudeva, and the standing and the activity of my own form depend on Him, and He is, by His countless auspicious qualities, higher', holding that Vasudeva alone is my supreme thing to be attained and my bringer-to-it, and that whatever else lies in my longing, that too is all He alone; he who so takes refuge in Me, so worships Me, that great soul, of great mind, is exceedingly hard to find, harder to find than any in the world. This very thing is the meaning of 'Vasudeva is all', as the lead-in shows: 'exceedingly dear to the man of knowledge am I', 'that man of joined self has resorted to Me as the unsurpassed goal'. And this man of knowledge is just the one of the character described, since it is he who is the man of knowledge spoken of before, in the passage that runs from 'earth, water' through 'this is My eightfold-divided nature, the egotism' and 'other than this, know My other, higher nature'.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

At the end of many births one becomes a man of knowledge. So it is said in the Brahma text, 'having known through many births, he then attains Me'.