योगिनामपि सर्वेषां मद्गतेनान्तरात्मना।
श्रद्धावान्भजते यो मां स मे युक्ततमो मतः।।6.47।।
।।6.47।।सम्पूर्ण योगियोंमें भी जो श्रद्धावान् भक्त मुझमें तल्लीन हुए मनसे मेरा भजन करता है वह मेरे मतमें सर्वश्रेष्ठ योगी है।
The genitive case of the word yoginam has the force of the ablative case yogibhyah iwhich means of all types of yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. Thus yoginam means more than just being a yogi, it means being a special yogi above and beyond and superior to all other yogis including the four yogis described in verse twenty-nine beginning with sarva-bhuta-stham atmanam which refers to the yogi who perceives the soul in all beings. Verse thirty beginning with yo mam pasyati sarvatra which refers to the yogi who sees the Supreme Lord in everything. Verse thirty-one beginning with sarva-bhuta-sthitam which refers to the yogi who realises the Supreme Lord as non-different from the atma or soul. Verse thirty-two beginning with atmaupamyena sarvatra which refers to the yogi who perceives the atma as all pervading consciousness activating everything. As the yogi indicated in this verse does not fall into one of the four mentioned classifications the genitive case does not have the power to place this yogi into one of those classes. The words api sarvesam meaning amongst all types refers to those additional yogis indicated in this verse which follow the yoga paths of karma, jnana, tapasya, astanga etc. Likewise also the genitive case of the word sarvesam meaning of all types, has the force of the ablative case which indicates this special yogi is a bhakta or loving devotee of the Supreme Lord and thus greater than all other yogis. In comparison with this special yogi all other yogis being inferior can be grouped into a single class. The comparison between that special yogi and the single class of all the other yogis is like designating the special yogi as the Himmalayas and all other yogis as a handful of mustard seeds. Between one seed and another upon close introspection differences certainly exist; but such differences between seeds cannot be compared to the difference between the seeds and the Himmalayas. In the word atmana is the word manas meaning giving ones heart, mind, body and soul in devotion over flowing with love to the Supreme Lord. This dedication is extraordinary and glorifies and distinguishes one from out of all other yogis. Antar-atmana equates to the innermost manas being the atma which monitors all internal and external experiences. So over powered by love of God this special yogi is unable to even maintain his very existence without the assistance of the Supreme Lord. In this way he is always one with Him. Sraddhavan means with earnestness and faith in the Vedic scriptures taught by the spiritual master. The earnestness of desire to worship the Supreme Lord Krishna comes from an intrinsic impulse which impels this special yogi to find Him. The intensity of yearning love that this special yogi has for the Supreme Lord is such that one is unable to tolerate even a moments separation from Him. The Supreme Lord to whom the emanations, sustenations and immanations of the cosmos abounding in unlimited, diverse variegated objects of enjoyments and enjoyers through the medium of the physical body and the senses is but creative sport. The Supreme Lord the treasure chest of myriad groups of glorious attributes, who possesses all jnana or knowledge meaning cognition in all things in every respect every moment, all bala or power meaning supports, maintains and controls everything, all aisvarya or dominion means unaided and undaunted the most powerful, all tejas or luster means self manifested effulgence, all virya or energy means never exhausted or ending, all saktis or potencies means phenomenal miracles and pastime and on an on, etc. etc. etc. The Supreme Lord whose Divine rupa or form is a synthesis of everything which is glorious and beautiful. Who is inconceivable, transcendental, eternal, imperishable, phenomenal, possessing phenomenal qualities such as aujjvalya or full radiance, sundarya or full beauty, gandhya or full fragrance, lavanya or full grace and yauvana or full youth and who is the antithesis to all that is evil. The Supreme Lords essence, qualities and attributes are beyond the ability of the mind to conceive in vision and extol in speech. The Supreme Lord is the unlimited, majestic and resplendent ocean of compassion, magnanimity, mercy and love. The Supreme Lord is the sole saviour and refuge of all the worlds, who mitigates and relieves the oppression of distress for those who make supplication to Him, who is the only object of total love from His devotees, who can become theophanous and ocularly visible to all persons. The Supreme Lord who appeared incarnate in the material existence in His own original divine and spiritual form, who illuminates all of creation by the infinitely sublime glory of His bodily effulgence, who maintains and preserves all of creation and fills all with gladness by the resplendent glory of His Divine self. Whosoever meditates on the Supreme Lord Krishna in this manner He keeps most near to Him as they are most dear to Him and are the most estimable and elevated above all others. Because the Supreme Lord Krishna is eternally omniscient, omnipresent and omnipotent knowing past, present and future what He speak is always the absolute truth for all eternity.
