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The devotee is the topmost yogī (Bg 6.46 and 6.47)
Ordinary followers of the Vedas can be divided into three main classes: fruitive workers, philosophers, and ascetics. All three classes are mainly after material pursuits. The aṣṭāṅga-yogī that Kṛṣṇa describes in this section is greater than any of them, because real yoga means linking one’s consciousness with the Supreme, which is the ultimate goal of the Vedas.
However, even among the yogīs, there is a gradation. The highest yogī is not the one who performs great austerities but the yogī who always thinks of Kṛṣṇa and serves Him with love. In this way, Kṛṣṇa reveals that bhakti-yoga is the culmination of all other yoga processes. This also prepares the transition to chapter seven, where Kṛṣṇa will explain the process of devotional service in greater detail.
Text 46: tapasvibhyo ’dhiko yogī, jñānibhyo ’pi mato ’dhikaḥ
karmibhyaś cādhiko yogī, tasmād yogī bhavārjuna
A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.
Text 47: yoginām api sarveṣāṁ, mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ, sa me yukta-tamo mataḥ
And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.
In text 6.46, Kṛṣṇa describes four classes: the yogī, the jñāni (the empiricist philosopher), the tapasvī (ascetic) and the karmī (fruitive worker). By the context, it is understood that “yogī” in this passage is used in the sense of a devotee, situated in Kṛṣṇa consciousness. Such a devotee may be one who has been practicing Kṛṣṇa consciousness from the beginning, or an aṣṭāṅga-yogī who was elevated to the platform of Kṛṣṇa consciousness as a result of his practice.
To be just an ordinary ascetic or mental speculator, or even a materialistic follower of the Vedas without any concept of Kṛṣṇa consciousness is more or less a waste of time, because it does not award any tangible spiritual benefit. The jñāni is just accumulating theoretical knowledge; the ascetic is just torturing the material body, while the karmī is just trying to obtain ephemeral material results. The only potential advantage of following these processes is that one may gradually come to the platform of Kṛṣṇa consciousness.
The ascetic starts from performing bodily austerities with the idea of acquiring mystical perfections or other material achievements, but this path may bring him gradually to the path of aṣṭāṅga-yoga, and after many births, he may come to the platform of Kṛṣṇa consciousness. Similarly, a karmī, performing fruitive ceremonies with the goal of enjoying pious results, may gradually hear about Kṛṣṇa and progress to the platform of karma-yoga, as described in the Gītā, and a jñāni empiricist may gradually come to the path of jñāna-yoga and then to aṣṭāṅga-yoga or directly to Kṛṣṇa consciousness. A devotee, however, is already there; therefore, a devotee is superior to the other three, who are preliminary students. As Prabhupāda explains in his commentary:
“When the linking process is predominantly in fruitive activities it is called karma-yoga, when it is predominantly empirical it is called jñāna-yoga, and when it is predominantly in a devotional relationship with the Supreme Lord it is called bhakti-yoga. Bhakti-yoga, or Kṛṣṇa consciousness, is the ultimate perfection of all yogas, as will be explained in the next verse. The Lord has confirmed herein the superiority of yoga, but He has not mentioned that it is better than bhakti-yoga. Bhakti-yoga is full spiritual knowledge, and therefore nothing can excel it.”
Kṛṣṇa then gives His final conclusion: “And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.”
If translated literally, the verse reads, “Among all yogīs, he who is always absorbed in Me within himself and worships Me in full faith, is considered by Me the greatest yogī.” This can give the idea that the greatest yogī is an aṣṭāṅga-yogī situated in deep meditation. It can even be interpreted in an impersonalistic way.
Prabhupāda, however, reveals the deeper meaning of the text, which becomes evident when we study the context of the previous and following chapters.
The previous chapters, starting from chapter two, spoke exhaustively about devotional service, and similarly, chapters seven to twelve will teach us how to fix our meditation on Kṛṣṇa and thus see Him everywhere, attaining the fixed meditation He mentions in this verse. The process of aṣṭāṅga-yoga also allows one to eventually come to this platform, but the process is very difficult and was already rejected by Arjuna. The main point in the Bhagavad-gītā is not aṣṭāṅga-yoga, but direct absorption in Kṛṣṇa through the direct process of devotional service. Therefore, it is clear that when Kṛṣṇa mentions that the greatest yogī is the one who always thinks of Him and worships Him, He is speaking about the devotee engaged in perfect Kṛṣṇa consciousness, and not the ordinary yogī performing meditation.
Śrīla Baladeva Vidyābhūṣana gives an interesting example in his commentary: there is a relative hierarchy among these different classes, but they are all inferior to the devotee, just like ordinary mountains may be classified according to their size, but all ordinary mountains, regardless of being big or small, are inferior to a mountain made of gold.
In his purport, Prabhupāda offers us another argument, analyzing the Sanskrit root of the word bhajate used by Kṛṣṇa in the verse.
“The word bhajate is significant here. Bhajate has its root in the verb bhaj, which is used when there is need of service. The English word “worship” cannot be used in the same sense as bhaj. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead.”
“In this verse also the word bhajanti is used. Therefore, bhajanti is applicable to the Supreme Lord only, whereas the word “worship” can be applied to demigods or to any other common living entity”
Prabhupāda also gives us a summary of the first third of the Bhagavad-gītā by explaining how the different processes of yoga gradually bring one to bhakti-yoga, the stage of full Kṛṣṇa consciousness that will be explained in more detail in the second third of the Gītā, encompassing chapters seven to twelve.
“The culmination of all kinds of yoga practices lies in bhakti yoga. All other yogas are but means to come to the point of bhakti in bhakti-yoga. Yoga actually means bhakti-yoga; all other yogas are progressions toward the destination of bhakti-yoga. From the beginning of karma-yoga to the end of bhakti-yoga is a long way to self-realization. Karma-yoga, without fruitive results, is the beginning of this path. When karma-yoga increases in knowledge and renunciation, the stage is called jñāna-yoga. When jñāna-yoga increases in meditation on the Supersoul by different physical processes, and the mind is on Him, it is called aṣṭāṅga-yoga. And when one surpasses the aṣṭāṅga-yoga and comes to the point of the Supreme Personality of Godhead Kṛṣṇa, it is called bhakti-yoga, the culmination. Factually, bhakti-yoga is the ultimate goal, but to analyze bhakti-yoga minutely one has to understand these other yogas.”
Kṛṣṇa describes four characteristics of the highest yogī: 1) he always thinks of Him, 2) has firm faith in Him, 3) worships Him, and, 4) is fully absorbed in loving devotional service. This is the perfect description of the perfect devotee.
Yoga means to absorb the mind fully in Kṛṣṇa. The sixth chapter is centered on the topic of controlling the mind, and the refusal of Arjuna makes it clear how difficult it is. A devotee, however, can fix the mind on Kṛṣṇa without having to separately work to control it by first becoming purified through the process of Kṛṣṇa consciousness, and then fixing his meditation on His form, qualities, and pastimes, which are naturally attractive to a purified soul.
In text 6.14, Kṛṣṇa spoke about meditation on Him; in 6.26, He mentions that when the mind wanders, it should be brought back, and in 6.30 He mentioned that one who sees Kṛṣṇa everywhere is never lost to Him. Now He gives the conclusion of how this is possible in the context of Arjuna’s refusal of the process of aṣṭāṅga-yoga: one can fix the mind and attain perfection in yoga practice by following the natural process of devotional service.
Even if one were to insist that the word “yogī” in 6.46 must be interpreted as the aṣṭāṅga-yogī, the conclusion would remain untouched. The yogī is greater than the ascetic, the empiricist philosopher, and the fruitive worker; therefore, Arjuna should become a yogī. Among all yogīs, the highest is the devotee who always thinks of Kṛṣṇa and worships Him with faith. Therefore, Arjuna should adopt the process of bhakti-yoga Kṛṣṇa will now describe and become such a pure devotee.
As before, Kṛṣṇa introduces a new topic by giving a synopsis of it. In texts 5.27-28, He summarized the process of aṣṭāṅga-yoga, discussed in chapter six, and now He summarizes the process of bhakti-yoga that will be explained in detail starting from chapter seven.
Main points in the purports of Śrīla Prabhupāda:
“A yogī is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogī.”
a) According to the method adopted, the process is named differently: karma-yoga, jñāna-yoga, or bhakti-yoga, but yoga means linking our consciousness with Kṛṣṇa. Among all processes, Kṛṣṇa consciousness or bhakti-yoga is the supreme perfection.
b) Kṛṣṇa mentions the superiority of yoga over the other processes, but He doesn’t mention it is superior to bhakti. Bhakti-yoga means full knowledge and realization; therefore, there is nothing that can exceed it. Without bringing one to bhakti, all other processes are more or less useless.
“And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself and renders transcendental loving service to Me – he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.”
a) The verse mentions the word bhajate. This indicates that Kṛṣṇa specifically refers to service with love and faith directed to Him, and not just ordinary worship of great personalities. This reinforces the idea that service to Him is the eternal, constitutional position of every soul, which is reestablished through yoga practice.
b) One who rejects service to Kṛṣṇa falls down. Avajānanti māṁ mūḍhāḥ: fools and rascals deride Kṛṣṇa. Not only do they personally refuse His service, but they write commentaries on the Gītā to mislead others, trying to equate the word bhajanti with ordinary worship, giving the idea that worship of Kṛṣṇa and demigods is the same.
c) Bhakti-yoga is the culmination of all methods of yoga practice. All other forms of yoga serve only to bring one to bhakti. In reality, yoga means bhakti-yoga; all others are just preliminary stages.
d) Karma-yoga is the beginning of this path. When one increases in knowledge and renunciation, it is called jñāna-yoga, and when meditation on the Supersoul becomes prominent, it is called aṣṭāṅga-yoga. When one finally fixes his meditation on Kṛṣṇa, one comes to the culmination, bhakti-yoga.
e) To fully understand bhakti-yoga, one has to understand the preliminary processes of karma, jñāna, etc. one by one, for each stage adds something. One who becomes stuck in one of the preliminary levels is called a karma-yogī, jñāna-yogī, etc., but one who is fortunate continues to progress all the way to bhakti, Kṛṣṇa consciousness.
f) An ordinary follower of the Vedas sees God as the giver of pious results; the jñāni sees the Absolute Truth, the yogī sees Him as Paramātmā, etc. These are all partial conceptions. Only the perfect bhakti-yogī can understand God in truth, as the beautiful cowherd boy whose effulgence is the unlimited impersonal brahmajyoti, who is the source of all incarnations and who reciprocates with His unalloyed devotees in all kinds of blissful transcendental relationships. Thus, the highest perfection in yoga is available only to the devotee.
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