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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 7.1:

啶多�嵿ぐ啷� 啶�啶椸さ啶距え啷� 啶夃さ啶距�氣��
啶�啶�啷嵿く啷� 啶嗋じ啶曕�嵿��-啶�啶ㄠぞ啶� 啶�啶距ぐ啷嵿�� 啶�啷嬥�椸�� 啶�啷佮�炧�嵿�溹え啷� 啶�啶︵��-啶嗋ざ啷嵿ぐ啶�啶� 啷�
啶呧じ啶傕ざ啶�啶� 啶膏ぎ啶椸�嵿ぐ啶� 啶�啶距�� 啶�啶ム�� 啶溹�嵿�炧ぞ啶膏�嵿く啶膏�� 啶む�氞�� 啶涏�冟ぃ啷� 啷� 啷� 啷�

艣r墨 bhagav膩n uv膩ca鈥�
mayy 腻蝉补办迟补-尘补苍腻岣� 辫腻谤迟丑补 yoga峁� 测耻帽箩补苍 尘补诲-腻艣谤补测补岣� |
asa峁兣沘ya峁� samagra峁� m膩峁� 测补迟丑腻 箩帽腻蝉测补蝉颈 tac ch峁涐箛u || 1 ||

艣r墨 bhagav膩n uv膩ca鈥搕he Supreme Lord said; mayi鈥搕o Me; 腻蝉补办迟补-尘补苍腻岣�鈥搘ith mind attached; 辫腻谤迟丑补鈥揙 Arjuna, son of P峁泃h膩; yogam鈥�bhakti-yoga; 测耻帽箩补苍鈥揵y practising; 尘补诲-腻艣谤补测补岣�鈥搕aking shelter of Me; 补蝉补峁兣沘测补尘鈥揻ree from doubt; samagram鈥揷辞尘辫濒别迟别濒测; 尘腻尘鈥揗别; 测补迟丑腻鈥揾辞飞; 箩帽腻蝉测补蝉颈鈥搚ou shall know; tat鈥搕丑补迟; 艣峁涐箛耻鈥搄ust hear.

艢谤墨 叠丑补驳补惫腻苍 said: O 笔腻谤迟丑补, now hear how you will know Me in full by practising bhakti-yoga with your mind attached to Me, taking full shelter of Me alone and being free from all doubt.

Commentary: S膩r膩rtha-Var峁�i峁嚹� 峁�墨k膩

(By 艢谤墨la 痴颈艣惫补苍腻迟丑补 颁补办谤补惫补谤迟墨 峁琱腻办耻谤补; the innermost intention of the commentary named 鈥榯he shower of essential meanings鈥�)

办补诲腻 蝉补诲腻苍补苍诲补-bhuvo mah膩prabho岣� k峁沺膩m峁泃膩bdhe艣cara峁嘺u asray膩mahe
测补迟丑腻 测补迟丑腻 projhitamukti tatpath膩 bhaktyadhvan膩 premasudh膩-may膩mahe

When will I attain the shelter of the lotus feet of 艢谤墨 Caitanya 惭补丑腻辫谤补产丑耻, who is the shelter of eternal bliss and an ocean of mercy? Having given up the processes of material enjoyment and liberation and taking shelter of the path of bhakti, when will I become qualified to taste the nectar of prema?

This Seventh Chapter describes the various opulences of 艢谤墨 碍峁涐梗峁嘺, who is the supreme object of worship. It also describes the four types of people who worship Him and the four types of people who do not.

The first six chapters describe the processes of 箩帽腻苍补 and yoga, both of which result in liberation (尘辞办峁�a) and which initially depend on selflessly offering the results of one鈥檚 prescribed duties to 叠丑补驳补惫腻苍, to purify the heart.

Now, the next set of six chapters describes various types of bhakti-yoga, beginning with bhakti mixed with karma, 箩帽腻苍补 and so on. There is also a description of destinations (types of liberations) attained by the practitioners of 苍颈峁�k腻尘补-办补谤尘补-yoga and 蝉补办腻尘补-办补谤尘补, such as 蝉腻濒辞办测补鈥揳chieving the same planet as the Lord. Most prominently, there is a description of the process of bhakti-yoga, which is independent of karma, 箩帽腻苍补, etc., and which grants that particular liberation in which one becomes a loving associate of 艢谤墨 碍峁涐梗峁嘺.

As it is said in 艢谤墨mad-叠丑腻驳补惫补迟补尘 (11.20.32):

yat karmabhir yat tapas膩 箩帽腻苍补 vair膩gyata艣 ca yat

Simply by practising bhakti-yoga, My devotee easily attains in full whatever auspicious results can be achieved by performing karma (prescribed duties), tapasya (austerities) and 箩帽腻苍补, or by developing detachment and renunciation, practising yoga, giving in charity and performing other auspicious activities.

Even if one does desire the destination of residing in the heavenly planets, achieving 尘辞办峁�a (liberation) or attaining 痴补颈办耻峁囜弓丑补, one can attain them easily by bhakti-yoga. It is clear from these statements that bhakti is supremely independent. Bhakti is quite capable of granting the fruits of those processes even if one does not separately perform them. Bhakti-yoga is easy to perform but difficult to attain.

It is said in 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲 (3.8), 鈥�tam eva 惫颈诲颈迟惫腻ti m峁泃yum eti鈥搊ne can transcend death when one attains knowledge of Him (笔补谤补尘别艣惫补谤补), through 箩帽腻苍补.鈥� This statement may cause one to doubt whether one can attain liberation merely by bhakti, without having 箩帽腻苍补. In response, 艢谤墨 叠丑补驳补惫腻苍 says, 鈥淒o not raise such an objection.鈥� Tam eva, one can only transcend death by knowing 笔补谤补尘腻迟尘腻 (tat-辫补诲腻谤迟丑补), in other words, by directly realizing Him. One cannot attain freedom from death merely by knowing the living entity (tva峁�-辫补诲腻谤迟丑补), material nature (辫谤补办峁泃颈) or any other entity. This is the import of this statement from the 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲.

The only way to taste sugar candy is with the tongue; it cannot be tasted with the eyes or ears. Similarly, bhakti is the only way to realize Parabrahma. Brahma, or transcendence, is beyond the material modes, so it is only possible to attain transcendence with the help of bhakti, since bhakti is also beyond the material modes. Knowledge of the self, which is free from identification with the body and so forth, is in the mode of goodness, so it cannot enable one to attain brahma.

鈥�Bhakty膩ham ekay膩 驳谤腻丑测补岣�鈥揑 am attained only by one-pointed bhakti鈥� (艢谤墨mad-叠丑腻驳补惫补迟补尘 11.14.21). 鈥�Bhakty膩 尘腻尘 abhij膩n膩ti鈥搊nly by bhakti can the 箩墨惫补 specifically know My 蝉惫补谤奴辫补 and transcendental nature鈥� (骋墨迟腻 18.55).

艢谤墨 叠丑补驳补惫腻苍 says, 鈥淚 will establish My personal specific nature and attributes by these two statements.鈥�

闯帽腻苍补 and yoga are well known as the means to attain mukti, but they can only fulfil this function by the influence of 驳耻峁嚹�-产丑奴迟腻-bhakti, or bhakti mixed with the material modes of nature. When they are bereft of devotion, 箩帽腻苍补 and yoga are incapable of giving that result.

There are scriptural statements that establish that 箩帽腻苍补 and yoga are ineffective without bhakti. Moreover, in the above statement from 艢惫别迟腻艣惫补迟补谤补 鲍辫补苍颈峁�a诲, the word eva, or 鈥榦nly鈥�, has been used before the word 惫颈诲颈迟惫腻, or 鈥榢nowing鈥�. In other words, it is not a fact that liberation is attained by knowledge (箩帽腻苍补) alone. This implies that it is possible to attain liberation, or 尘辞办峁�a, by knowing 笔补谤补尘腻迟尘腻, and sometimes it is possible even without knowing Him. Liberation is attained by knowledge of 笔补谤补尘腻迟尘腻, which is beyond the modes and which is generated from bhakti, and sometimes liberation can be attained solely by bhakti, even without knowledge of 笔补谤补尘腻迟尘腻. This meaning is also conveyed by the statement from the 鲍辫补苍颈峁�a诲s previously quoted.

A jaundiced tongue cannot taste the sweetness of sugar candy, but if one continues to take it, one鈥檚 disease will be cured, and the taste of sugar candy will be relished again. There is no doubt about it. In 艢谤墨mad-叠丑腻驳补惫补迟补尘 (10.47.59), 艢谤墨 Uddhava says, 鈥淣ectar always grants immortality, even if one tastes it without knowledge.鈥� Similarly, a person may be ignorant of his 蝉惫补谤奴辫补, but if he constantly performs bhajana of 艢谤墨 碍峁涐梗峁嘺, he is granted his desired result. It is also said of 艢谤墨 狈腻谤腻测补峁嘺 in the 惭辞办峁�a-dharma, 鈥淎 person who has taken shelter of 艢谤墨 狈腻谤腻测补峁嘺 need not perform the 蝉腻诲丑补苍补 by which one attains the four goals of life: dharma, artha, 办腻尘补 and 尘辞办峁�a. Indeed, he attains these goals, even without practising those 蝉腻诲丑补苍补s.鈥�

It is also said in 艢谤墨mad-叠丑腻驳补惫补迟补尘 (11.20.32鈥�33), 鈥淲hatever is achieved by following one鈥檚 prescribed duty and performing austerities, My devotees attain easily by bhakti-yoga.鈥� Moreover, it is said in 艢谤墨mad-叠丑腻驳补惫补迟补尘 (6.16.44), 鈥淪imply by hearing Your holy name once, even a low born 肠补峁囜笉腻濒补 (eater of dog flesh) is liberated from the material world.鈥� These statements establish that one can only attain liberation by practising bhakti. Furthermore: 鈥淥f all 测辞驳墨蝉, the best is he who performs bhajana with great faith in his heart鈥� (骋墨迟腻 6.47). By this statement, 艢谤墨 叠丑补驳补惫腻苍 also indicates a special characteristic of those who worship Him: their minds are fixed on Him and they have faith in His devotees. One may raise the question, 鈥淲hat type of devotee is eligible to have both knowledge (箩帽腻苍补) and realization (vi箩帽腻苍补) of 艢谤墨 叠丑补驳补惫腻苍?鈥� This verse beginning with mayy 腻蝉补办迟颈 and also the next verse, are spoken in response to this question.

艢谤墨mad-叠丑腻驳补惫补迟补尘 (11.2.42) states, 鈥淲hen a person takes food, he experiences satisfaction, nourishment and the removal of hunger, all at the same time. Similarly, one who performs bhajana of 艢谤墨 叠丑补驳补惫腻苍 achieves devotion, realization of 叠丑补驳补惫腻苍 and detachment from this world, simultaneously.鈥�

鈥淚t is noteworthy that one who eats only one mouthful of food experiences neither satisfaction nor nourishment. Satisfaction and nourishment are experienced only by one who eats a full meal. In the same way, although one in the initial stages of bhajana has some realization of Me, only one who has become situated on the platform of deep attachment, or 腻蝉补办迟颈, and whose mind is attached to My 艢测腻尘补蝉耻苍诲补谤补 form, which is adorned with yellow cloth, realizes Me in reality. You can know Me in this way only.

鈥淧lease hear how one can realize Me directly and what type of yoga grants this. One can become My exclusive devotee (ananya-bhakta) even without the help of 箩帽腻苍补, karma, etc., by gradually becoming united with Me, eventually taking complete shelter of Me.鈥�

In this verse, the word 补蝉补峁兣沘测补尘 indicates a doubt about the possibility of attaining 苍颈谤惫颈艣别峁�a-产谤补丑尘补, and samagram indicates that the realization of that 蝉惫补谤奴辫补 is incomplete.

This will be stated later, in the 骋墨迟腻 (12.5):

kle艣o鈥檇hikataras te峁Ｄ乵 avyakt膩sakta-cetas膩m
avyakt膩 hi gatir 诲耻丑办丑补峁� dehavadbhir av膩pyate

Those who fix their mind on the impersonal 苍颈谤驳耻峁嘺-产谤补丑尘补 have to undergo great miseries. It may be difficult for an embodied living entity to attain that unmanifest nature.

In other words, there is a doubt as to whether one can attain the impersonal 苍颈谤惫颈艣别峁�a-brahma-蝉惫补谤奴辫补. In the present verse, however, 艢谤墨 叠丑补驳补惫腻苍 is declaring, 鈥淭his doubt does not exist in regard to bhakti-yoga to Me, because My devotees always realize Me, 艢谤墨 碍峁涐梗峁嘺, who am parabrahma-tattva, the Supreme Absolute Truth. Moreover, brahma, the worshipable object of the 箩帽腻苍墨蝉, is only My glorious effulgence. In My Matsya 补惫补迟腻谤补, I said to King Satyavrata, 鈥楤y following My instructions, you will also come to know My glories, which are manifested in your heart by 艣补产诲补-产谤补丑尘补, the sound representation of Parabrahma鈥� (艢谤墨mad-叠丑腻驳补惫补迟补尘 8.24.38). And in the 骋墨迟腻 (14.27) I have said: 鈥業 am the shelter, or basis, of 苍颈谤惫颈艣别峁�a-产谤补丑尘补.鈥� Therefore, knowledge of My 苍颈谤惫颈艣别峁�a-蝉惫补谤奴辫补 is not complete. Compared to knowledge of My 艢谤墨 碍峁涐梗峁嘺 艢测腻尘补蝉耻苍诲补谤补 form, it is only partial.鈥�

Commentary: S膩r膩rtha-Var峁�i峁嚹� Prak膩艣ik膩-v峁泃ti

(By 艢谤墨la Bhaktived膩nta 狈腻谤腻测补峁嘺 骋辞蝉惫腻尘墨 惭补丑腻谤腻箩补; the explanation that illuminates the commentary named 厂腻谤腻谤迟丑补-惫补谤峁�i峁嚹�)

艢谤墨la Bhaktivinoda 峁琱腻办耻谤补 quotes 碍峁涐梗峁嘺 as saying, 鈥淥 笔腻谤迟丑补, in the first six chapters, I explained 箩帽腻苍补 and 补峁ａ弓腻峁単补-测辞驳补. These are paths to attain liberation, and they require the help of ni峁０炷宄静�-karma-yoga to purify the heart. In the second set of six chapters, I am explaining bhakti-yoga. Please listen. With your mind steadfast in attachment to Me, having taken complete shelter of Me by practising bhakti-yoga, you will attain thorough knowledge of Me. There is no doubt about this.

鈥淜nowledge of 苍颈谤惫颈艣别峁�a-产谤补丑尘补 is incomplete because it denies knowledge of the qualities of the personal feature of the Absolute (蝉补惫颈艣别峁�a-箩帽腻苍补). One attains the featureless 苍颈谤惫颈艣别峁�a conception by negating material variety. My 苍颈谤惫颈艣别峁�a-产谤补丑尘补 nature manifests as the object of this featureless conception, which is not beyond the modes of material nature. This is because it merely transcends physical and mental knowledge and is therefore limited to knowledge in the mode of goodness. Bhakti is a special function that is transcendental to the modes of nature. My form is also 苍颈谤驳耻峁嘺鈥揵eyond material nature鈥揳nd can only be seen by a living entity whose eyes are 苍颈谤驳耻峁嘺, having been uncovered by the process of 苍颈谤驳耻峁嘺-bhakti.鈥�