तेषां ज्ञानी नित्ययुक्त एकभक्ितर्विशिष्यते।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः।।7.17।।
।।7.17।।उन चार भक्तोंमें मेरेमें निरन्तर लगा हुआ अनन्यभक्तिवाला ज्ञानी अर्थात् प्रेमी भक्त श्रेष्ठ है क्योंकि ज्ञानी भक्तको मैं अत्यन्त प्रिय हूँ और वह भी मेरेको अत्यन्त प्रिय है।
7.17 Tesam, of them, among the four; jnani, the man of Knowledge, the knower of Reality, is nitya-yuktah, endowed with constant steadfastness as a result of being a knower of Reality; and he also becomes eka-bhaktih, endowed with one-pointed devotion, because he finds no one else whom he can adore. Conseently, that person of one-pointed devotion visisyate, excels, becomes superior, i.e. he surpasses (the others). Hi, since; I, the Self, am priyah, dear; jnaninah, to the man of Knowledge; therefore aham, I; am atyartham, very much; priyah, dear to him. It is indeed a well known fact in the world that the Self is dear. The meaning, therefore, is that Vasudeva, being the Self of the man of Knowledge, is dear to him. And sah, he, the man of Knowledge, being the very Self of Me who am Vasudeva; is very much priyah, dear; mama, to Me. If that be so, then the other three-the afflicted and the others-are not dear to Vasudeva? This is not so! What then?
7.17 See Comment under 7.19
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