तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः।।7.17।।
7.17 Of them, the man of Knowledge, endowed with constant steadfastness and one-pointed devotion, excels. For I am very much dear to the man of Knowledge, and he too is dear to Me.
7.17 Of these four, the man of knowledge is the foremost. Why? Because of being ever with Me in Yoga and devoted to the One only. To the man of knowledge the attainment of Myself being the only end in view, he is ever with Me. As for the others, they contemplate on Me only until the fulfilment of their desires. But to the man of knowledge, there is single-minded devotion to Me only. Unlike him, the others, want only the objects of their desire and they are devoted to Me only as a means for gaining them. Hence he, the man of knowledge, alone is the foremost. Further I am very dear to the man of knowledge. Here the term artha in relation to the expression athyartham denotes what cannot be expressed adeately. That is, even I, the omniscient and omnipotent, is unable to express how much I am dear to the Jnanin, since there is no such limit as this much for this love. Such is the meaning. As in the case of Prahlada, the foremost among men of knowledge, it is said: But he with his thoughts firmly fixed on Krsna while being bitten by the great serpents, felt no pain from the wounds, being immersed in rapturous recollections of Him (V. P., 1.17.39). I reciprocate this love infinitely.
Teshaam jnaanee nityayukta eka bhaktirvishishyate; Priyo hi jnaanino’tyarthamaham sa cha mama priyah.
teṣhām—amongst these; jñānī—those who are situated in knowledge; nitya-yuktaḥ—ever steadfast; eka—exclusively; bhaktiḥ—devotion; viśhiṣhyate—highest; priyaḥ—very dear; hi—certainly; jñāninaḥ—to the person in knowledge; atyartham—highly; aham—I; saḥ—he; cha—and; mama—to me; priyaḥ—dear