Bhagavad Gita - Chapter 7 - Shloka (Verse) 1

व्याख्या--'मय्यासक्तमनाः'--मेरेमें ही जिसका मन आसक्त हो गया है अर्थात् अधिक स्नेहके कारण जिसका मन स्वाभाविक ही मेरेमें लग गया है, चिपक गया है, उसको मेरी याद करनी नहीं पड़ती, प्रत्युत स्वाभाविक मेरी याद आती है और विस्मृति कभी होती ही नहीं--ऐसा तू मेरेमें मनवाला हो।जिसका उत्पत्ति-विनाशशील वस्तुओंका और शब्द, स्पर्श, रूप, रस तथा गन्धका आकर्षण मिट गया है, जिसका इस लोकमें शरीरके आराम, आदर-सत्कार और नामकी ब़ड़ाईमें तथा स्वर्गादि परलोकके भोगोंमें किञ्चिन्मात्र भी खिंचाव, आसक्ति या प्रियता नहीं है, प्रत्युत केवल मेरी तरफ ही खिंचाव है, ऐसे पुरुषका नाम 'मय्यासक्तमनाः' है।

इस श्लोकद्वारा छठे अध्यायके अन्तमें प्रश्नके बीजकी स्थापना करके फिर स्वयं ही ऐसा मेरा तत्त्व हे इस प्रकार मुझमें स्थित अन्तरात्मावाला हो जाना चाहिये इत्यादि बातोंका वर्णन करनेकी इच्छावाले भगवान् बोले आगे कहे जानेवाले विशेषणोंसे युक्त मुझ परमेश्वरमें ही जिसका मन आसक्त हो वह मय्यासक्तमना है और मैं परमेश्वर ही जिसका ( एकमात्र ) अवलम्बन हूँ वह मदाश्रय है हे पार्थ ऐसा मय्यासक्तमना और मदाश्रय होकर तू योगका साधन करताहुआ अर्थात् मनको ध्यानमें स्थित करता हुआ ( जिस प्रकार मुझको संशयरहित समग्ररूपसे जानेगा सो सुन ) जो कोई ( धर्मादि पुरुषार्थोंमेंसे ) किसी पुरुषार्थका चाहनेवाला होता है वह उसके साधनरूप अग्निहोत्रादि कर्म तप या दानरूप किसी एक आश्रयको ग्रहण किया करता है परंतु यह योगी तो अन्य साधनोंको छोड़कर केवल मुझको ही आश्रयरूपसे ग्रहण करता है और मुझमें ही आसक्तचित्त होता है। इसलिये तू उपर्युक्त गुणोंसे सम्पन्न होकर विभूति बल ऐश्वर्य आदि गुणोंसे सम्पन्न मुझ समग्र परमेश्वरको जिस प्रकार संशयरहित जानेगा कि भगवान् निस्सन्देह ठीक ऐसा ही है वह प्रकार मैं तुझसे कहता हूँ सुन।

Having explained the first hexad (chapters 1-6), which is predominant in the means consisting of renunciation of action and focuses on the meaning of the word "tvam" (Thou/the individual self), and now beginning to explain the middle hexad (chapters 7-12), which is devoted to worship/meditation and focuses on the meaning of the word "tat" (That/the Supreme Reality), [the commentator] introduces the immediately preceding chapter [context] with "yoginam" etc.

Having shown the seed of the inquiry at the end of the previous chapter with "absorbed in Me, with his inner self, worships Me," and anticipating Arjuna's two implied questions—"What is the nature of the Lord?" and "How can the inner self be absorbed in Me?"—the Lord Himself, wishing to speak on this without being asked, spoke; this is the meaning. Attachment to the Supreme Lord, characterized by the attributes to be described (such as being the abode of the entire universe and possessing various divine glories), means the mind being fixed on Him by abandoning other objects.

He states the cause for the mind's attachment only to the Lord with "yogam" (practicing yoga). Indeed, upon the abandonment of other objects, when the object of perception is contemplated, it becomes established in the Lord alone; this is the meaning.

However, anticipating the doubt that a person establishes the mind in his own support (self/body) and not elsewhere, He says "madashraya" (taking refuge in Me). If the Yogi's mind is stated to be attached to Him by having the Lord as refuge, He justifies that with "yo hi" (for he who...). He reveals the very attainment of the refuge named God with "hitva" (having abandoned [others]).

Anticipating the doubt, "Let there be attachment of the Yogi's mind in You through the attainment of refuge in You, but what is gained by me?", He explains the second half [of the verse] with "yastvamevam" (you who are thus...). The connection is: You, being such a person with a mind attached to Me like the aforementioned man devoted to meditation, being of such nature, "asamshayam" (without doubt)—meaning in such a way that doubt does not exist in that knowledge—will know Me "samagram" (in full). He explains the meaning of "samagram" as "samastam" (all/whole). "Vibhuti" means the attainment of means for various kinds of opulence. "Bala" is physical strength. "Shakti" is mental prowess. "Aishvarya" is the capacity to rule over objects of lordship. By the word "adi" (etc.), knowledge, will, etc., are grasped.

Clarifying the status of the word "asamshayam" as an adverb, he states its connection with the verb with "samshayam" (doubt). He illuminates that the complete knowledge of the Lord's reality is indeed without doubt with "evameva" (exactly thus).

Anticipating the doubt, "When the reality of the Lord is to be known, how will You instruct me in knowledge, for there is no instructor of that other than You?", He says "tacchrinu" (hear that).

[Translation of Mangalacharan Verse: I bow to that Krishna, the Unborn, Ageless, All-pervading, Auspicious, the enjoyer of Rasa, having worshipped that Immortal One, who is the One stainless Brahman, from whom this entire universe is born, by whom it is sustained, and into whom it goes to dissolution, and regarding whom it is said in the Vedas that these beings (are born).]

Thus, having determined the meaning of the word "tvam" (Thou), and desiring to determine the meaning of the word "tat" (That), and referring to what was said at the end of the previous chapter—"Among all yogis, he who worships Me with faith, with his inner self absorbed in Me, is considered by Me to be the most steadfast"—wishing to explain "such is My nature, and in this manner, one becomes possessed of an inner self absorbed in Me," the Blessed Lord spoke.

"In Me"—meaning in the Supreme Lord characterized by the attributes to be described—he whose mind is attached. Indicating that achieving attachment of the mind in Me is easy for you, He addresses him as "Partha." Practicing yoga, bringing the mind to composure/absorption; "Madashrayah"—he for whom I alone, the Supreme Lord, am the refuge, and not he for whom kingdom etc., or sacrifice and charity etc., are the refuge for the sake of some human goal or out of fear of this world or the next; being such a one, with mind attached and taking refuge in Me, "asamshayam"—in a way that is without doubt, and "mam" (Me)—in whatever manner you will know Me, hear that mode which is about to be described.

Objection: "You are standing right before me; undoubtedly, You are known by me. So why is this being said?" Anticipating this doubt, He says "samagram" (in full). The meaning is: Hear that by which you will know Me without doubt, both as possessed of all attributes (Saguna) like entire glory, strength, power, lordship, etc., and as attributeless (Nirguna).

The means [of spiritual realization] was described predominantly in the past chapters; now, through the subsequent six chapters, the greatness (Majesty) of the Lord is described predominantly, starting with "mayi" (in Me).

"Asaktamanah" means a mind endowed with excessive affection (love).

"Madashrayah" means one who is established in the conviction: "The Lord alone makes me do everything, He alone is my refuge, and I am situated only in Him."

"Asamshayam" (without doubt) and "samagram" (in full) are adverbs.

At the end of the previous chapter, it was stated: "He who worships Me... is considered by Me to be the most steadfast." There, anticipating Arjuna's doubt—"Of what nature is Your worship, which is distinct from the previously mentioned desireless Karma Yoga? Or by what quality is it considered 'most steadfast' compared to the previous yoga?"—the Lord Himself, resolving this doubt, spoke "mayi" etc.

Someone who takes refuge in a king becomes mentally attached to wealth and honor. However, this one [the Yogi], "madashrayah" (taking refuge in Me), desires to attain Me alone, who am the Supreme Goal; this is the meaning.

Such a person "yogam yunjan" (practicing yoga), at the time of discriminating the meaning of the entity "tvam" (Thou/Self), even though there is [a kind of] omniscience [as per the verse] "seeing the Self abiding in all beings," still, a doubt arises: "Is there a God distinct from the Self or not?" due to the differing opinions of the Patanjala and Kapila [Sankhya] schools, or the Logicians and Mimamsakas, regarding Theism and Atheism. Also, due to ignorance of the Cause [God], that omniscience is "asamagram" (incomplete). Considering this, He says "asamshayam samagram" (without doubt, in full).

Listen to "tat"—that method by which you will know "mam" (Me), the entity "tat" (That/God). Here, by the method to be described, the distinctiveness in worship is the realization that "All Brahman is of the nature of Vasudeva," and the knowledge of the Cause is the superiority of this Yogi over the previous yogi—this is the purport.

The Blessed Lord spoke: "Mayi"—With a mind attached to Me with orientation towards Me. Due to an excess of love for Me, having a nature that would shatter instantly upon separation from My essential nature, qualities, and activities, having a mind bound very tightly in Me.

"Madashrayah"—And likewise, oneself having a nature that would shatter without Me, thus having Me as the sole support.

"Madyogam Yunjan"—Engaged in practicing the Yoga directed toward Me; "Mam"—Me, who am the object of that Yoga; "Asamshayam"—without doubt; "Samagram"—fully (completely); "Yatha Jñāsyasi"—the manner in which you will know, meaning the knowledge by which you will know Me; listen to that knowledge with a steady mind.

[Verse: The reality of the Self which is to be known, along with Yoga, has been described. Now, the Divine Form which is to be worshipped is being stated.]

At the end of the previous chapter, it was said, "He who worships Me with his inner self absorbed in Me is considered by Me to be the most steadfast." There, anticipating the expectation "Of what nature are You, to whom devotion is to be performed?", and wishing to describe His own nature, the Blessed Lord said "mayyasaktamanah" etc.

"Mayi"—In Me, the Supreme Lord; "asakta"—he whose mind is deeply absorbed. "Madashrayah"—He for whom I alone am the refuge; being one who has no other shelter. "Yogam yunjan"—Practicing yoga. "Asamshayam"—In such a way that it becomes doubt-free; and "mam samagram"—Me in full, along with My glories, strength, lordship, etc.; "yatha jñāsyasi"—how you will know; listen to this which is being spoken by Me.

He states the connection of the Hexad (group of six chapters) with "Prathamena" (By the first). By the words from "Parama" (Supreme object of attainment) up to "Vaktum" (To speak), the meaning of the Second Hexad is stated. After that is the meaning of the First Hexad. "Stated by the first hexad of chapters"—this is the construction.

He shows the meaning of "Having attained Me" (8.16) etc. with "Paramaprapyabhutasya" (Of the Supreme Object of Attainment). By that, the mere purified Jiva is excluded (as the supreme goal). The reason for being the Supreme Goal is being the Supreme Brahman etc. He will say "Supreme Brahman, Supreme Abode" (10.12) etc. The meaning of the sections on Purushottama etc. is "Faultlessness" (Niravadyatva). By this, modifications etc. belonging to insentient matter, and afflictions etc. belonging to sentient beings are removed.

He states the meaning of "I am the source of everything" (10.8) etc. with "Nikhila" (Of the entire). Meaning, of being the instrumental and material cause for the entire universe consisting of sentient and insentient. Thus, by propounding the causality of the Supreme Goal alone, the doctrine of "Beyond the Void/Space" (cause being something else like Void) is refuted. Attributes like Omniscience etc. intended by "Higher than Me" (7.7) etc. are suitable for being the instrumental and material cause. "Sarvabhutasya" (Of all beings)—meaning of one having all as body due to being the Inner Ruler of all. For He will say "You pervade all, therefore You are All" (11.40). The status of being the Great Glory (Mahavibhuti) to be described by "Earth, Water" (7.4) etc. and by the Vibhuti Adhyaya (Ch 10) etc., and the derivation of the word "Narayana" also, are indicated by "Paramaprapyabhutasya Mahavibhuteh" etc.

This is what is said: "Because of Supremacy, Faultlessness, Fatherhood, Knowing what is beneficial; because of the capacity to remove defects by being the Inner Self; because of connection with two limitless Glories (Nitya and Lila Vibhutis) for enjoyment and sport; and because of being the Lord of Sri (Srimatva)—this Supreme Narayana is to be worshipped and attained."

"Tad-upasanam" (Worship of Him) which is the means of attainment—worship of the Supreme Self alone is the means to attain Him by the logic of "Tat-kratu" (As the will/worship, so the result); knowledge of the Jiva and performance of action are means indirectly by removing the obstacles to that; this is the purport. After the statement of the Limb (Anga - Karma/Jnana) and the Obtainer (Jiva), the statement of the Principal (Angi - Bhakti) and the Object to be Obtained (Paramatma) follows—intending this connection, he says "Idanim" (Now).

Intending the exclusion of the previously mentioned purified Self, and the collection of the glories to be described, he says "Parabrahmabhutaparamapurushasvarupam". By this, the establishment of the general word 'Brahman' in the specific (Narayana) in contexts of Reality (Tattva) is shown.

Now, in Vedanta sentences regarding the means to Liberation, he states the culmination of words like 'Vedana' (Knowing), 'Upasana' (Worship) etc. in the specific 'Bhakti'—with "Tadupasanam cha bhaktishabdavachyam".

Thus by two sentences, the two summary verses of the two Hexads are also explained by implication. Namely: "The adherence consisting of Knowledge and Action, characterized by Yoga, well-refined; for the attainment of Self-realization, has been urged in the first hexad. In the middle (hexad), for the accomplishment of the attainment of the reality of the Lord's essence; Bhakti Yoga, accomplishable by Knowledge and Action, is proclaimed" (Gitarthasangraha 2-3). By "Preceded by Self-knowledge," the word "Well-refined" (Susamskrita) is explained. Being refined by specific intellect has indeed been established before. In "For the attainment of Self-realization characterized by Yoga," Yoga there is the restraint of mental modifications from other objects; and the realization born of that is here spoken of by the word 'Self-realization'—thus there is no repetition; with this intention "Yathatmyadarshanam" (Vision of reality) is said. The explanation of the words 'Tattva' and 'Yathatmya' is by "Parabrahmabhuta" etc. The word 'Tattva' here refers to the essential nature (Svarupa). 'Yathatmya' is the mode/attributes as they are.

That Bhakti has Self-realization—accomplishable by performance of action—as its cause, will be stated in the Eighteenth (chapter), so he says "Tadetat" (That this). (Objection) "Now, by the force of 'Knowing Him alone one crosses death' (Svetasvatara 3.8/6.15) etc., Liberation is understood by mere Knowing; or let it be by Knowing in the form of Worship (Upasana) due to the force of 'Upasita' (Should worship); still, it is nowhere heard that Liberation is by Bhakti. And Combination with Action (Karma-samuchchaya) is established by Shruti and hard to abandon. And it is also hard to say that worship of the Supreme Person alone is the means to Liberation; because worship of Rudra, Indra, etc. is also heard as means to Liberation in Atharvashiras, Pratardana-Vidya, etc."—anticipating such doubts, he says "Upasanam tu" (But worship).

Worship alone, not mere knowledge—this is one proposition; there too, that which has attained the form of Bhakti, not mere worship—this is the second; such worship alone, not combined with action—this is the third; and that is regarding the Supreme alone—this is the fourth. This (fourth) is indicated by "Means to Supreme Attainment" by the logic of Tat-kratu. "Vedantavakyasiddham" (Established by Vedanta sentences)—all these four are established by Vedanta sentences alone, not to be imagined, nor dependent on supplementation (Upabrimhana); this is the purport.

There he supports the first proposition—from "Tameva" (Him alone) up to "Avagamyate" (Is understood). "Should be heard, should be reflected" (Brihadaranyaka 2.4.5)—since these two are restatements of Hearing and Reflection obtained by natural desire, abandoning them, the injunction part "Should be seen... should be meditated upon" is taken. To show the synonymity of the words Dhyana (Meditation) and Upasana (Worship) here, sentences qualified by both are cited.

Since "Should be seen... should be meditated upon" are well-known to have different meanings, and being in one sentence, if they have same meaning there is the fault of repetition etc., so "Vision and Meditation are enjoined separately indeed"—in this doubt; to show that they are indeed synonymous by the specific logic of General and Particular, he cites sentences which speak of mere Remembrance (Smriti) and mere Vision (Darshana) separately as causes of the release from all knots, and thus have the same object. This is what is said: The culmination of general words into the specific read in the same context is established by logic; therefore here, the culmination of general words like 'Vedana' (Knowing) etc. into the specific denoted by 'Dhyana' and 'Upasana' must be accepted; and Dhyana is of the nature of continuous stream of memory like a stream of oil, therefore 'Dhruva Smriti' (Firm Remembrance - Chandogya 7.26.2)...

ध्यानाभ्यास का आरम्भ करने के पूर्व साधक जब तक केवल बौद्धिक स्तर पर ही वेदान्त का विचार करता है जैसा कि प्रारम्भ में होना स्वाभाविक है तब तक उसके मन में प्रश्न उठता रहता है कि परिच्छिन्न मन के द्वारा अनन्तस्वरूप सत्य का साक्षात्कार किस प्रकार किया जा सकता है यह प्रश्न सभी जिज्ञासुओं के मन में आता है और इसीलिए वेदान्तशास्त्र इस विषय का विस्तार से वर्णन करता है कि किस प्रकार ध्यान की प्रक्रिया से मन अपनी ही परिच्छिन्नताओं से ऊपर उठकर अपने अनन्तस्वरूप का अनुभव करता है।इस षडाध्यायी के विवेच्य विषय की प्रस्तावना करते हुए श्रीकृष्ण अर्जुन को वचन देते हैं कि वे आत्मसाक्षात्कार के सिद्धान्त एवं उपायों का समग्रत वर्णन करेंगे जिससे यह स्पष्ट हो जायेगा कि किस प्रकार सुसंगठित मन के द्वारा आत्मस्वरूप का ध्यान करने से आत्मा की अपरोक्षानुभूति होती है। ध्यान के सन्दर्भ में मन शब्द का प्रयोग होने पर उससे शुद्ध एवं एकाग्र मन का ही अभिप्राय है न कि अशक्त तथा विखण्डित मन। अनुशासित और असंगठित मन जब अपने स्वरूप में समाहित होता है तब साधक का विकास तीव्र गति से होता है। इस प्रकरण कै विषय है आन्तरिक विकास का युक्तियुक्त विवेचन।श्रीभगवान् कहते हैं

Regarding "mayyāsakta" (attached to Me) etc., and "jñānam" (knowledge) [referring to verses 1 and 2].

"Jñāna" (Knowledge) and "Vijñāna" (Realization/Experience) are indeed Knowledge and Action (Kriya).

Apart from that, nothing remains, because the entire aggregate of knowable things is established in Knowledge and Action.

To speak of the subject matter of the subsequent chapters, which is other than the "means of knowledge"... anticipating the doubt: "Without completing the promise made in 'Hear this regarding Yoga' (2.39), how is a different subject being spoken of?", he resolves it with "sadhanam" (means) etc. "Of knowledge" is to be supplied (is implied). Since the Lord's glory has also been described here and there [in the first six chapters], the term "predominantly" is used. It means "in abundance." By the word "uktam" (has been spoken), he indicates the completion of the [previous] promise. And that is understood from the making of another promise.

Now he states the subject matter of the subsequent text with "uttaraistu" (by the subsequent ones) etc. "Chapters" is understood. By this, it is indicated that the words "Jnana" and "Vijnana" refer to the "Greatness of the Lord who is to be known." Since the "means" are mentioned here [in these chapters] as well in some places, the term "predominantly" is used. The connection [between chapters] is stated in the very first verse, because it is said, "Hear that which is to be known through this twofold Yoga."

"Asaktamanah"—to refute the notion that this means merely "connected mind," he explains "asakta." "Excessively"—this is the meaning of the prefix "āṅ"; the intent is that mere connection is not a component of Yoga.

"Taking refuge in the Lord" is common to all; how is it a specific qualification of a Yogi? To this, he says "madashrayah." "Sharanam" means Protector. "Thus situated" means knowing thus.

Regarding "asamshayam" (without doubt) and "samagram" (in full): Bhaskara interpreted both as adjectives of the Lord—"Me who am free from doubt and whole/complete." Another [Shankara] interpreted "samagram" as "Me who am complete, endowed with all attributes like glory, strength, power, lordship etc." and "asamshayam" as "without doubt" [adverb]. To refute that [Bhaskara's view], he explains "asamshayam." And that means "in such a way that it [the knowledge] becomes whole/complete." For, the "absence of doubt in the Lord" is not what is to be stated now. Nor can the Lord be known "in full" (comprehensively) by anyone else, because it will be said later, "You Yourself know Yourself by Yourself" (10.15)—this is the purport.

[Invocation: I bow to that Sri Nandanandana (Son of Nanda), the condensed mass of supreme bliss, who is to be served by all Yogis, and without devotion to whom there is no liberation.]

Thus, having explained the object to be known—the implied meaning of the word "tvam" (Thou/Self)—along with Yoga, through the first hexad (chapters 1-6) which is predominant in the means consisting of renunciation of action; now, the meaning of the word "tat" (That/God) is to be explained through the middle hexad (chapters 7-12), which is predominant in the exposition of Brahman as the object of meditation.

In that context, to explain the worship of the Lord mentioned earlier in "Among all yogis... he who worships Me with faith, with his inner self absorbed in Me... is considered by Me to be the most steadfast" (Gita 6.47), the seventh chapter is begun.

There, regarding the two points—"Of what nature is the form of the Lord that is to be worshipped?" and "How can the inner self become absorbed in That?"—although these were to be asked by Arjuna, the Blessed Lord, out of supreme compassion, desiring to speak on them Himself even without being asked, said:

"Mayi"—in Me, the Supreme Lord, the possessor of various glories such as being the abode of the entire universe; "asaktam"—mind being fixed always by the abandonment of other objects; he whose mind is thus, that is you. Therefore, "madashrayah"—he for whom I am the sole refuge. (Example): A king's servant who takes refuge in a king is well-known to have his mind attached to his wife, etc. (and not solely to the king). But a Mumukshu (seeker of liberation) is both "madashrayah" (taking refuge in Me) and "madasaktamanah" (having a mind attached to Me). You, or one like you, "yogam yunjan"—practicing the composure of the mind in the manner described in the sixth chapter; "asamshayam"—in such a way that there is no doubt; and "samagram"—Me as complete, endowed with all glories (vibhuti), strength (bala), power (shakti), lordship (aishvarya), etc.; "yatha"—the manner in which you will know; "tacchrinu"—hear that being spoken by Me.

[Verse: Sri Krishna, whose soul is united in Divine Yoga, is engaged in awakening the understanding of His Form; therefore, He spoke the knowledge of His Essential Nature to Partha.]

At the end of the previous chapter, by stating "He who worships Me with faith... is considered by Me to be the most steadfast" (6.47), the excellence of the one performing worship of Him along with Yoga, and His own approval of it, was stated. There, worship cannot happen in ignorance of the Essential Nature (Svarupa), and that knowledge comes after the knowledge of Yoga; therefore, having described the nature of Yoga, He now speaks the knowledge of His Essential Nature for the sake of worship—The Blessed Lord said "mayyasaktamanah" etc.

O Partha, who are fit to hear this; "madashrayah"—being of exclusive refuge for My sake alone; having made Me the shelter for the purpose of My sport (Lila) and union (Samyoga); "yogam yunjan"—practicing servitude (dasya); "asamshayam"—without doubt, in such a way; "samagram"—Me as unitive (samyogatmakam) and inclusive of all Rasas (divine aesthetic flavors); the manner in which you will know Me; listen to this nature of knowledge which is to be spoken hereafter, "mayyasaktamanah"—with a mind attached to Me, devoid of expectations for oneself and desiring only My happiness.

"Mayi"—In Me, the Supreme Lord characterized by the attributes about to be described; he whose mind is "asakta" (attached/fixed), he is "mayyasaktamanah." O Partha! "Yogam yunjan"—practicing composure of the mind; "madashrayah"—he for whom I alone, the Supreme Lord, am the refuge, is "madashrayah."

Indeed, any person who is desirous of some human goal (purushartha) takes refuge in some means for it, such as rituals like Agnihotra, austerity, or charity. But this Yogi takes refuge in Me alone; "hitva" (having abandoned) other means, he becomes one whose mind is attached only to Me.

You, who are such a person, "asamshayam"—without doubt; "samagram"—Me as the Whole, endowed with all qualities like glory, strength, power, lordship, etc.; "yatha"—the manner in which you will know; knowing "the Lord is exactly thus" without any doubt; "tat shrinu"—hear that which is being spoken by Me.

And that [knowledge] is concerning Me.

[Karika 1: Previously, the realization of the Self, which is the result of the practice of Sankhya and Yoga, was described. Now, hereafter, Devotion (Bhakti) preceded by the knowledge of Glory (Majesty) is stated.] [Karika 2: That affection (Sneha) which is firm, surpassing all others, and preceded by the knowledge of Majesty is called 'Bhakti'. By that alone is liberation attained, not otherwise.]

[Karika 3: The meaning of the root (Bhaj) is 'supreme service', and the meaning of the suffix (Kti) is 'affection'. Being the essence of the meaning of the root and suffix, 'Bhakti' is described in the Nibandha.]

[Karika 4: Here, for the Yogis, the specific knowledge (Vijnana) of the majesty of Vasudeva alone grants perfection in the end, nothing else; hence, this is their renewed effort.]

[Karika 5: The supreme specific knowledge of the majesty of Purushottama, along with His angas (limbs/parts), is the fruit for every devotee who remembers Him at the time of departure (death).]

[Karika 6: First, supreme knowledge of Glory is attained through Yoga-dharma; thereafter comes Prapatti (surrender) and Knowledge; from which arises the superiority of the Knower (Jnani).]

[Karika 7: The one possessed of knowledge of Ishvara is superior, not merely the one possessed of knowledge of the Self; because Ishvara is constantly to be served even by those who have knowledge of their own Self.]

In that context, "Of what nature of majesty am I, whose service is to be performed?"—to answer this and for the cessation of offenses, aiming to describe His own glory, the Blessed Lord Himself spoke "mayyasaktamanah" etc. O Partha! "Mayi"—In Me, the Supreme Self, the Lord (Bhagavan), the abode of all Dharmas, who possesses unsurpassed supernatural (alaukika) sport (Lila), the Supreme Controller, the Compassionate One; "asaktachittah"—with a mind attached; practicing the stated characteristics of Yoga; "madashrayah"—being surrendered (prapanna) to Me; "nihsamshayam" (without doubt) and "samagram"—Me who am full of unsurpassed supernatural qualities and possessed of unconditioned (nirupadhi) majesty; "yatha"—the manner in which you will know; "tacchrinu"—hear that. This [verse] is like a commentary on a aphorism (sutra-vritti).

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.

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.

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.