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Bhagavad Gita Chapter 7 Verse 1

भगवद् गीता अध्याय 7 श्लोक 1

श्री भगवानुवाच
मय्यासक्तमनाः पार्थ योगं युञ्जन्मदाश्रयः।
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु।।7.1।।

English Translation - Swami Gambirananda

7.1 The Blessed Lord said O Partha, hear how you, having the mind fixed on Me, practising the Yoga of Meditation and taking refuge in Me, will know Me with certainly and in fulness.

English Translation - Swami Sivananda

7.1 The Blessed Lord said O Arjuna, hear how you shall without doubt know Me fully, with the mind intent on Me, practising Yoga and taking refuge in Me.

English Translation - Dr. S. Sankaranarayan

7.1. The Bhagavat said O son of Prtha, hear [from Me] how, having your mind attached to Me, practising Yoga and taking refuge in Me, you shall understand Me fully, without any doubt.

English Commentary - Swami Sivananda

7.1 मयि on Me? आसक्तमनाः with mind intent? पार्थ O Partha? योगम् Yoga? युञ्जन् practising? मदाश्रयः taking refuge in Me? असंशयम् without doubt? समग्रम् wholly? माम् Me? यथा how? ज्ञास्यसि shall know? तत् that? श्रृणु hear.Commentary He who wishes to attain some result or reward performs the ritual known as Agnihotra or does charity? sinks wells? builds hospitals? resting places? etc.? with Sakama Bhavana (with an inner profit motive) and attains them. But the Yogi on the contrary practises Yoga with a steadfast mind and takes refuge in the Lord alone? with the mind wholly fixed on Him? on His lofty attributes such as omnipotence? omniscience? omnipresence? infinite love? beauty? grace? strength? mercy? inexhaustible wealth? ineffable splendour? pristine glory and purity.The servant of a king? though he constantly serves the king? has not got his mind fixed on him. The mind is ever fixed on his wife and children. Unlike the servant? fix your mind on Me? (the allpervading One)? and take refuge in Me alone. Practise control of the mind in accordance with the instructions given in chapter VI. Then you will know Me and My infinite attributes in full.If you sing the glory and the attributes of the Lord? you will develop love for Him and then your mind will be fixed on Him. Intense love for the Lord is real devotion. You must get full knowledge of the Self without any doubt.He who has taken refuge in the Lord? and he who is trying to fix or has fixed his mind on the Lord cannot bear the separation from the Lord even for a second.

English Translation of Sanskrit Commentary By Sri Shankaracharya's

7.1 O Partha, mayi asaktamanah, having the mind fixed on Me- one whose mind (manah) is fixed (asakta) on Me (mayi) who am the supreme God possessed on the alification going to be spoken of-. Yogam yunjan, practising the Yoga of Meditation, concentrating the mind-. Madasrayah, taking refuge in Me-one to whom I Myself, the supreme Lord, am the refuge (asraya) is madasrayah-. Anyone who hankers after some human objective resorts to some rite such as the Agnihotra etc., austerity or charity, which is the means to its attainment. This yogi, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone. Srnu, hear; tat, that, which is being spoken of by Me; as to yatha, how, the process by which; you who, having become thus, jnasyasi, will know; mam, Me; asamsayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such alities as greatness, strength, power, majesty, etc. [Strength-physical; power-mental; etc. refers to omniscience and will.] in their fullness.

English Translation of Commentary - Dr. S. Sankaranarayan

7.1 See comment under 7.2

English Translation of Ramanuja's Sanskrit Commentary

7.1 The Lord said Listen attentively to My words imparting knowledge to you, by which you will understand Me indubitably and fully - Me, the object of the Yogic contemplation in which you are engaged with a mind so deeply bound to Me by virtue of overwhelming love that it would disintegrate instantaneously the moment it is out of touch with My essential nature, attributes, deeds and glories, and with your very self resting so completely on Me that it would break up when bereft of Me.

Commentary - Chakravarthi Ji

When will I take shelter of the feet of Mahaprabhu, which are a sweet ocean of mercy, made of eternal bliss? Then somehow or other, I will attain the nectar of prema through the path of bhakti, which shuns liberation. The seventh chapter describes the powers of Krishna, the powers of the Lord who is most worthy of worship. The four types of persons who worship and do not worship Krishna are also described. In the first six chapters of the Gita, jnana and astanga yoga which lead to liberation, and depend upon niskama karma yoga which first purifies the heart, have been described. In the middle six chapters, two types of bhakti will be described: that bhakti which yields salokya and other types of liberation by being either without desire or with it, because of mixture of karma, jnana or other elements; and the main type of bhakti, which yields liberation in the form of becoming an associate of the Lord with prema, which is independent of karma, jfiana or other processes, and which, moreover, independently yields all goals such as svarga and moksa without performance of any other process, and which, though easy to perform for all people, is most rare. yat karmabhir yat tapasa jnana-vairagyatas ca yat yogena dana-dharmena sreyobhir itarair api sarvam mad-bhakti-yogena mad-bhakto labhate ‘njasa svargapavargam mad-dhama kathancid yadi vanchati Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 “But the sruti says tarn eva viditva ati mrtyum eti: knowing it, one surpasses death (Svetasvatara Upanisad 6.15). How can you then say that without knowledge, just by bhakti, one attains liberation?” It is not so. The meaning of that sruti statement is: knowing-paramatma (tam), having direct realization of paramatma (tat padartham), not knowing the individual soul (tvam padartham), or prakrti or any existing object at all, one surpasses death. Just as the cause of tasting sugar is the tongue, not the eye or ear, so the cause of tasting the para brahman, is bhakti. It is possible to grasp the brahman, which is beyond the gunas only by the process of bhakti which is beyond the gunas, and not by sattvika knowledge of atma being different from the body. This is understood from the Lord’s statement bhaktyaham ekay grahyah: I am obtained only by bhakti. (SB 11.14.11) And I will elaborate on this in the commentary on the verse bhaktya mam abhijanati yavan yas casmi tattvatah: I can be known as I am only by bhakti. (BG 18.55) And the accomplishment of liberation through jnana and astanga yoga is brought about only through the influence of bhakti, which is a subordinate element in those practices. It is stated in many places in the scriptures that without bhakti, those two processes are insignificant. Moreover, because of the absence of the word eva (only) after viditva, there is another meaning. This then does not indicate that exclusively by knowing paramatma, one attains liberation: knowing paramatma or not knowing, one attains liberation. Therefore, one can get liberation by knowledge beyond the gunas-knowledge of paramatma, which arises through bhakti; and sometimes also, without paramatma knowledge arising from bhakti-just by bhakti alone, one can attain liberation. It is just like eating sugar candy, which cannot be tasted, due to malfunction of the tongue. But gradually taste is restored. By that, the sickness is destroyed. According to Amara Kosa, matsyandika is a transformation of sugar. nanv isvaro ‘nubhajato ‘viduso ‘pi saksac chreyas tanoty agada-raja ivopayuktah It is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients. SB 10.47.59 In the Moksa Dharma, there is a statement made about Narayana: yo vai sadhana sampattih purusartha catusthaye taya vina tad apnoti naro narayanacayah Even without performing actions for attaining the four purusarthas (artha, dharma, kama and moksa), the person who surrenders to Narayana attains the goal. As quoted above already, Bhagavatam says: Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religbus duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. SB 11.20.32-33 yan-nama sakrc chravanat pukkaso ‘pi vimucyate samsarat Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from samsara. SB 6.16.44 Thus, according to many such statements in the scriptures, liberation can be attained by bhakti alone. Now, let us return to the verse. “In your statement at the end of the last chapter (yoginam api sarvesam), it is understood that you have indicated your own devotee, with the special quality of absorbing his mind in you (mad gatenantaratmana) and having faith in you. But what type of devotee is that? One would expect that he is qualified with knowledge (jnana) and realization (vijnana).” The Lord then answers in two verses. Realizaton will occur gradually in proportion to the intensity of the worship. bhaktih paresanubhavo viraktir anyatra caisa trika eka-kalah prapadyamanasya yathasnatah syus tustih pustih ksud-apayo ‘nu-ghasam Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42 Just as by eating a handful of food one does not attain satisfaction or nourishment, but by taking a lot of food one does get satisfaction and nourishment, when you have attained the stage of attachment to me (mayy asakta manah) in my form of Syamasundara with yellow cloth, you will know me. Hear how (yatha) you will realize me clearly. What type of yoga is this? You will gradually attain a relationship with me (samyogam yunjan). You will take shelter of me alone, not karma or jnana (mad asrayah) since you are my ananya bhakta. You will be absolutely without doubt about which is better, my impersonal aspect or my personal aspect, as indicated later in chapter 12 with my words: kleso ‘dhikataras tesam avyaktasakta-cetasam avyakta hi gatir duhkham dehavadbhir avapyate Those who are attached to the impersonal aspect endure great difficulties. The impersonal goal gives difficulties for one a body. BG 12.5 Moreover, that brahman is just an expression of my greatness, as I, in the form of Matsya, say to Satyavrata: madiyam mahimanam ca param brahmeti sabditam vetsyasy anugrhitam me samprasnair vivrtam hrdi You will be thoroughly advised and favored by Me, and because of your inquiries, everything about My glories, which are known as param brahma, will be manifest within your heart. SB 8.24.38 In the Gita I will later say, brahmano hi pratisthaham: I am the basis of brahman. Thus in comparison to knowledge about me in my personal form, which is complete (samagram), this knowledge of impersonal brahman is incomplete. Therefore you will know me completely (samagram mam), without doubt.

Rudra Vaishnava Sampradaya - Commentary

In the preceding chapters the true nature of the atma or soul has been delineated along with descriptions of different processes of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Now Lord Krishna will describe the Divine transcendental form to be worshipped. At the conclusion of chapter six he stated that the yogi imbued with full faith who dedicatedly worships the Supreme Lord by being completely immersed in meditation upon in Him is the most elevated. Now the question that may arise is what is the nature of the Supreme Lord to whom such worship is to be given. To answer this possible question the Blessed Lord with a view of describing His own nature for the devotees whose minds are exclusively engrossed in Him, taking total refuge in Him while practising yoga. To these devotees He is saying listen to this special knowledge which will reveal His eternal attributes and manifestations and by which one will know His true nature alleviating all doubts.

Brahma Vaishnava Sampradaya - Commentary

Hari OM! The previous six chapters known as the section on karma yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by selfless actions, the method of acquiring spiritual wisdom was described. Now the next six chapters known as the bhakti yoga section or the yoga of devotion primarily describe the glories and greatness of the Supreme Lord. The words asakta-manah means an extremely attached mental disposition. Utilising this attachment a person takes complete shelter of the Supreme Lord understanding that Lord Krishna is the ultimate controller, the ultimate protector and the ultimate refuge of all living entities. Understanding this reality fully with asamsayam or free from doubt without any reservation is the special meaning here.

Shri Vaishnava Sampradaya - Commentary

In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyones endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence. Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord. This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied. The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known. Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates: 1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lords devotees. The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist. Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

Kumara Vaishnava Sampradaya - Commentary

In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyones endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence. Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord. This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied. The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known. Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates: 1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lords devotees. The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist. Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

Transliteration Bhagavad Gita 7.1

Sri Bhagavaan Uvaacha: Mayyaasaktamanaah paartha yogam yunjanmadaashrayah; Asamshayam samagram maam yathaa jnaasyasi tacchrinu.

Word Meanings Bhagavad Gita 7.1

śhrī-bhagavān uvācha—the Supreme Lord said; mayi—to me; āsakta-manāḥ—with the mind attached; pārtha—Arjun, the son of Pritha; yogam—bhakti yog; yuñjan—practicing; mat-āśhrayaḥ—surrendering to me; asanśhayam—free from doubt; samagram—completely; mām—me; yathā—how; jñāsyasi—you shall know; tat—that; śhṛiṇu—listen