In order to bring out the importance of meditation among the various practices in the Science of Spiritual development, Lord Krishna is providing here a tabulated list of the various types of seekers, indicating the greatest of the whole lot. Compared with those who practise thoughtless and dull-witted physical self-denial (Tapaswins), the meditator is certainly nobler.

Nobler than those who vigorously read the scriptures and try to learn and remember their declarations (Jnanis), is the Yogi (Meditator).

There are others who strive towards the same Bright Peak of Perfection, treading along the path of selfless work (Karmis), undertaken in the world outside in a spirit of Yajna, (IV-24 to 30.) and who perform worship (Upasana) in a spirit of divine dedication. These ritualists, both in the secular and in the sacred fields of activities, believe that they can reach the Infinite Bliss through these very activities.

Krishna concludes here that a silent and quiet meditator, who struggles hard to withdraw himself from his own false identifications with his body, mind and intellect, through constant and consistent contemplation upon the nature of the Self, is ever the best.

Thus, comparing a meditator with: (a) a man of utter self-denial, (b) deep students of the scriptures, and (c) ritualists, Krishna concludes his observations that a meditator alone is the best among the whole lot, standing nearest to Truth and “THEREFORE, YOU BE A YOGI (MEDITATOR), O ARJUNA.”

THERE ARE DIFFERENT TYPES OF MEDITATORS, EACH MEDITATING UPON A DIFFERENT POINT OF CONTEMPLATION. WHO AMONG THEM IS THEN THE BEST AND THE GREATEST MEDITATOR? LISTEN:

A yogi is adhikah, higher; tapasvibhyah, than men of austerity; he is matah, considered; adhikah, higher than, superior to; api, even; jnanibhyah, men of knowledge. Jnana here means scriptural learning. (A yogi is superior) to even those who possess that (learning). The yogi is adhikah, higher, greater; karmibhyah, than men of action-karma means Agnihotra etc.; (greater) than those who adhere to them. Since this is so, tasmat, therefore; O Arjuna, bhava, do you become a yogi.