तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते |
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ||७-१७||


teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate .
priyo hi jñānino.atyarthamahaṃ sa ca mama priyaḥ ||7-17||



7.17. Of them, the man of wisdom, being always attached [to Me] with single-pointed devotion excels [others]. For, I am dear to the man of wisdom above all personal gains and he is dear to Me.

Shri Purohit Swami

7.17 Of all of these, he who has gained wisdom, who meditates on Me without ceasing, devoting himself only to Me, he is the best; for by the wise man I am exceedingly beloved and the wise man, too, is beloved by Me.

Sri Abhinav Gupta

7.17 See Comment under 7.19

Sri Ramanuja

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.

Sri Shankaracharya

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?’

Swami Adidevananda

7.17 Of these, the man of knowledge, being ever with Me in Yoga and devoted to the One only, is the foremost; for I am very dear to the man of knowledge and he too is dear to Me.

Swami Gambirananda

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.

Swami Sivananda

7.17 Of them the wise, ever steadfast and devoted to the One, excels (is the best); for I am exceedingly dear to the wise and he is dear to Me.


Swami Sivananda

7.17 तेषाम् of them? ज्ञानी the wise? नित्ययुक्तः ever steadfast? एकभक्तिः whose devotion is to the One? विशिष्यते excels? प्रियः dear? हि verily? ज्ञानिनः of the wise? अत्यर्थम् exceedingly? अहम् I? सः he? च and? मम of Me? प्रियः dear.Commentary Ekabhaktih means unswerving? singleminded devotion to the Supreme Being.The JnaniBhakta is beyond all cults or creeds or formal religion or rules of society. As the wise man is constantly harmonised and as he is devoted to the One? he is regarded as superior to all the other devotees. As I am his very Self or Antaratma? I am extremely dear to him. Everybody loves his own Self most. The Self is very dear to everybody. The wise man is My very Self and he is ear to Me also. (Cf.II.49IX.29XII.14?17and19)