Among all yogins too, even those given to meditation on Rudra, Āditya and the rest, he who, with his inmost self, his inner instrument, gathered into Me, into Vāsudeva, being full of faith and trusting, worships and serves Me: he is held by Me to be the most yoked, yoked beyond all others. Thus ends the sixth chapter in the commentary on the Bhagavad Gītā composed by the most reverend Śaṅkara the Blessed, pupil of the most reverend Govinda the Blessed whose feet are worthy of worship, the venerable wandering ascetic of the supreme order.

In 'of yogins', the genitive stands for the ablative. By 'present in all beings' and the rest, four kinds of yogin were set forth; the yogin about to be spoken of is not included among them, so the genitive cannot be one of selection. And in 'of all' the word 'all' denotes the men of austerity and the rest; there too, by the principle stated, the sense of the ablative is to be taken: more than even all the yogins, the yogin about to be spoken of is the most joined. In comparison with him, there is no difference among the men of austerity and the rest and the yogins in their being inferior; just as, in comparison with Mount Meru, there is no difference among mustard seeds, for though among the mustard seeds there is a being-less-and-more of one over another, in comparison with Meru the statement of inferiority is the same for all. He who, with the inner self, the mind, gone to Me by an excess of love for Me of a kind shared with nothing else, for the mind, being itself the inner self that is the seat of all the particular workings, outer and inner, gains, by its exceedingly great love for Me, no holding-up of itself apart from Me and so has gone to Me; he who is a man of faith, who, by his exceedingly great love for Me, unable to bear even a moment's separation, is in haste in his setting out toward attaining Me; he who worships Me, serves Me, meditates on Me, on Me whose play it is to bring about the rise, the flourishing, and the dissolution of the whole world, filled with the manifold endless troops of things to be enjoyed, of enjoyers, of the instruments of enjoyment, and of the places of enjoyment; on Me, the treasure-house of the countless host of auspicious qualities, knowledge, strength, lordliness, valour, power, splendour, and the rest, untouched by any fault, of unsurpassed and limitless excellence; on Me of divine form, a single form conforming to His own will, unthinkable, divine, wonderful, eternal, faultless, of unsurpassed brilliance, beauty, fragrance, tenderness, loveliness, and youth, the treasure-house of endless qualities, whose own form and own nature cannot be bounded by speech and mind; the great ocean of boundless compassion, gracious accessibility, tender love for His own, generosity, and lordship; the refuge of the whole world without regard to any distinction; the remover of the affliction of those who bow to Him; the single sea of tender love for those who take refuge in Him; come to be the object of the eyes of all men, having come down in the house of Vasudeva without giving up His own nature, lighting up the whole world with His unsurpassed and surpassing splendour, gladdening the universe with the loveliness of Himself; he who worships, serves, and meditates on such a One, him I hold to be the most joined, the most excellent of all. So I, seeing all things, always, as they truly are, of Myself, directly, hold.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Madhvacharya does not comment on this verse.