BG 7.1 — Jñāna-Vijñāna-Yoga

Bhagavad Gītā 7.1Chapter 7 · Jñāna-Vijñāna-Yoga · Krishna → Arjuna · Pārtha · anuṣṭubh

मय्यासक्तमनाः पार्थ योगं युञ्जन् मदाश्रयः ।

असंशयं समग्रं मां यथा ज्ञास्यसि तच् छृणु ॥

mayy āsaktamanāḥ pārtha yogaṃ yuñjan madāśrayaḥ

asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tac chṛṇu

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Listen, Pārtha: with your mind fixed on Me, taking Me as your only shelter, and practicing yoga, you will know Me fully and without doubt.

ekras · bhāṣya

With the mind attached to Me, practicing yoga, taking Me as your sole ashraya — listen now, Partha, how you will know Me without doubt, in full. Three predicates of the disciple's posture come together: mayi asakta-manah, yogam yunjan, mad-ashrayah. Three conditions; one promised result — knowing Krishna asamshayam samagram, without doubt and entire.

Shankara reads mad-ashrayah as the structural precondition. With Me alone as refuge, every other sadhana is relinquished — not abandoned in retreat, but no longer required, because the single ashraya makes them auxiliary. The yoga he is asked to yunj is not a separate practice from the previous chapter; it is the same practice, now oriented through the single refuge.

Madhusudana opens with the mangalacharana to Nandanandana — Krishna, son of Nanda — and explicitly positions ch7 as the second shatka's task. The first six chapters glossed the tvam-pada, the self; the middle six now gloss the tat-pada, Brahman as Bhagavan. Mayi asakta-manah means the manas has set aside all other vishayas and remains lodged sarvada in Me. The chapter's opening is therefore the inauguration of the second movement of the Gita, not just the next chapter.

Ramanuja reads asakta-manah with characteristic warmth: not merely mental fixation but a love-bond so tight that separation from Krishna causes the heart to disintegrate at that very instant — vishiryamana-svabhavataya. The mind is sugadham baddha, deeply fastened to Bhagavan's svarupa, gunas, vibhutis, and cheshtita. Mad-ashrayah carries double force: Krishna is the single support of the practice and the single refuge of the practitioner.

Vallabha names ch7 as the inauguration of bhakti-with-mahima-jnana, distinguishing it from the prior atma-adhigama of Samkhya-yoga: true bhakti is sneha — affection grounded in knowledge of Krishna's mahima — and only through it, not otherwise, is mukti possible.

Madhva subordinates the verse to his programme of establishing Bhagavan's supreme independent lordship; mad-ashrayah is theological bedrock.

Context

where

Chapter 7 · Jñāna-Vijñāna-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna · vocative Pārtha

What's going on

Listen, Pārtha: with your mind fixed on Me, taking Me as your only shelter, and practicing yoga, you will know Me fully and without doubt.

Sūtras through this verse · hub (64)

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by versebetween

2.24No jaḍa-property fits the dehin.───→here7.1───→7.5Higher prakṛti is Lakṣmī, not matter.

RāmānujaclassicalG

Māyā is real causal powerbetween

4.6Self-power, not self-illusion.───→here7.1───→7.14Māyā is real wonder, not unreality.

ĀnandagiriclassicalJ

Prakṛti is never autonomousapproach

───→here7.1───→7.4Two-fold prakṛti is the Lord's own power.

show all 64

ĀnandagiriclassicalD

Praśna-bīja chapter openingsstation · anchor

───→here7.1───→

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelstation · anchor

───→here7.1───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionstation · anchor

───→here7.1───→

RamsukhdasclassicalF

Surrender — the single shelterstation · anchor

───→here7.1───→

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyastation

───→here7.1───→

VallabhaclassicalD

Chapter-opening preludesstation

───→here7.1───→

VallabhaclassicalE

Three paths, one teaching orderstation

───→here7.1───→

VallabhaclassicalG

The Lord plays — calf-affection, not contractstation

───→here7.1───→

VallabhaclassicalK

Aphorism, gloss, full commentarystation

───→here7.1───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

6.1Householder is not figurative saṁnyāsin.───→here7.1───→7.13Why this declaration? The gloss must answer.

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsbetween

4.11Mām is Viṣṇu, not generic absolute.───→here7.1───→7.5Higher prakṛti is Śrī, not the eight-fold.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

4.11Fruit proportional to the service offered.───→here7.1───→7.21Other deities give what Viṣṇu permits.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

3.15Citation closes: ity āgamāt.───→here7.1───→7.5Parā-prakṛti backed by Pañcarātra.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

3.17No-kartavya rival staged then answered.───→here7.1───→7.13Nanu vijñāna-rūpaṁ — canonical shape.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

3.15If literal works, figurative is idle.───→here7.1───→7.5Surrounding clause picks literal Śrī.

VallabhaclassicalF

Soul as part of the highest Personbetween

2.16Real and unreal sort into pure and impure.───→here7.1───→7.4Lower nature is eight-fold; higher is the soul-collective.

VallabhaclassicalI

A closed three-source citation gridbetween

3.30The Nibandha is cited again on threefold drop.───→here7.1───→7.14Surrender is the only way past the Lord's māyā.

VallabhaclassicalB

Grace alone — the technical markapproach

───→here7.1───→7.18The wise one is Myself, by grace alone.

ĀnandagiriclassicalA

The two-niṣṭhā axisstation

───→here7.1───→

ĀnandagiriclassicalB

Three hexads = tat tvam asistation

───→here7.1───→

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyastation

───→here7.1───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firststation

───→here7.1───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)station

───→here7.1───→

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningstation

───→here7.1───→

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesstation

───→here7.1───→

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherstation

───→here7.1───→

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

4.11As they approach Me, so do I receive them.───→here7.1───→7.14Surrender alone crosses the māyā.

MadhusūdanaclassicalB

Different students need different teachingsbetween

6.1The renouncer and yogi are one under two views.───→here7.1───→7.16Four kinds of devotee, ranked by ripeness.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)approach

───→here7.1───→7.4Two natures of the Lord: matter and selves.

RāmānujaclassicalE

Bhakti as continuous recollectionapproach

───→here7.1───→7.17I am dearest to him.

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaapproach

───→here7.1───→7.4Lower nature: matter.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileapproach

───→here7.1───→7.18He is My self; I cannot hold without him.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanapproach

───→here7.1───→9.22I myself am the Lord, the Self of all.

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicapproach

───→here7.1───→9.13Great souls take refuge in divine nature.

RamsukhdasclassicalF

Surrender — the single shelterstation

───→here7.1───→

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.───→here7.1───→7.21Whatever form is worshipped, I steady it.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

2.39Sāṅkhya-yoga split: not two methods, two angles.───→here7.1───→7.18The jñānin is dearest; not interchangeable.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

6.47Be a devotee: that is the meaning.───→here7.1───→7.14Only undivided love crosses the great mist.

ŚrīdharaclassicalD

The path that turns no one awaybetween

4.11However they come, I meet them so.───→here7.1───→7.16Four kinds of seekers, all good-hearted.

ŚrīdharaclassicalF

The Lord inside as inner rulerbetween

3.30Lay every act in Me; I move within.───→here7.1───→7.21I am the one who steadies your chosen faith.

RamsukhdasclassicalA

What binds you (and how to let go)between

6.1True renouncing acts; drops the inner hook.───→here7.1───→7.30Hold the Lord through every layer of life.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

3.33Even the wise act by their own nature.───→here7.1───→7.12The modes come from the Lord, not in Him.

RamsukhdasclassicalJ

Divine vs demonic patternsbetween

3.37The enemy is desire turning into anger.───→here7.1───→7.15The demonic never come near to Me.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsapproach

───→here7.1───→7.14Those who take refuge cross the māyā.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaapproach

───→here7.1───→7.21Deity-worship: His self-arrangement of grace.

ŚrīdharaclassicalH

The grammar of single-pointednessapproach

───→here7.1───→7.14Undivided love crosses the great mist.

ŚrīdharaclassicalK

Death-memory as the test of daily habitapproach

───→here7.1───→8.5Whoever remembers Me at the last reaches Me.

AbhinavaguptaclassicalA

Knowing and acting are one powerstation

───→here7.1───→

ŚaṅkaraclassicalF

The Lord is born only as it werebetween

4.9My birth and acts are not of this world.───→here7.1───→7.14Divine illusion is hard to cross alone.

ŚaṅkaraclassicalH

The Lord is friend of every beingbetween

5.29Friend of all beings, the witness of every act.───→here7.1───→7.30The cosmic and the rite-Lord are one Lord, known together.

AbhinavaguptaclassicalB

Recognition, not additionbetween

4.14Recognize, do not learn — the verb shifts.───→here7.1───→7.24Failure of seeing, not absence of presence.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessbetween

2.45Exit the modes — not better modes are the goal.───→here7.1───→7.12Modes from the Lord — the Lord not in them.

ŚaṅkaraclassicalI

The lover and the knower are one personapproach

───→here7.1───→7.16Of the four devotees, the knower is dearest.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionapproach

───→here7.1───→9.22Consciousness tending its own self-knowing modes.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldexit

5.8I do nothing at all, says the knower.───→here7.1───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

6.6Maitrāyaṇī defines the stilled mind.───→here7.1───→7.5Doubled prakṛti named from a single śruti.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

6.30Devotion brings what the seeker cannot earn.───→here7.1───→7.16Four kinds approach; the devoted is best.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordbetween

4.6Even the unborn descends through the deluder Durgā.───→here7.1───→7.4Eight elements name the inert side of nature.

Ekrasmodernstress

Stress — panic to shelterbetween · v2

4.16Even the wise are confused───→here7.1───→7.14Cross the maya

Ekrasmodernbhakti

Bhakti — devotion pathapproach · v2

───→here7.1───→7.16Four kinds of bhakta

Gauravmoderninterfaith_cosmology

Interfaith Cosmologybetween

4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I───→here7.1───→7.21'Yo yo yam yam tanum bhaktah shraddhayarchitum ichchhati.' Whatever form the dev

Śabda · lemmas (13 unique · 15 occurrences)

ज्ञास्यसि √jñā — to know (verbal root) · future indicative 2nd person singular verb
पार्थ pārtha — son of Pṛthā (Kuntī); epithet of Arjuna · vocative masculine singular noun · also at 1.25, 1.26, 1.28, 1.29, 1.30, 2.3 +40
युञ्जन् √yuj — to yoke, join, engage in (verbal root) · nominative masculine singular present participle verb · also at 6.15, 6.28

show all 13

मयि·मद्·माम् mad ×3 — I, me (1st person pronoun stem); also: to rejoice (verbal root) · locative singular noun / compound / accusative singular noun
आसक्त ā-√sañj — (ā- + sañj: to attach) · compound participle (compound member)
मनाः manas — mind (lower mind), the inner organ of perception · nominative masculine singular noun
योगम् yoga — yoga; union, discipline, application · accusative masculine singular noun · also at 2.53, 3.7, 4.42, 6.12, 6.19, 9.5 +2
आश्रयः āśraya — shelter, support, dependence (ā- + √śri) · nominative masculine singular noun
असंशयम् asaṃśayam — without doubt (a- + saṃśaya)
समग्रम् samagra — (sam- + agra: front) · accusative masculine singular noun
यथा yathā — as, in the manner that
तत् tad — that (distal demonstrative); also 3rd-person pronoun · accusative neuter singular noun
शृणु śru — to hear (verbal root) · present imperative 2nd person singular verb

Praśna · so what (7)

01Does mad-āśrayaḥ require a prior complete renunciation of all other sādhanas, or can subsidiary practices coexist until attachment to Kṛṣṇa matures on its own?
02Rāmānuja's "disintegrating at separation" language implies that the sādhaka's very being depends on proximity to Bhagavān — does this make the jīva ontologically incomplete outside that relationship, and how does each school answer that charge?

show all 7

03Madhva restricts asaṃśayam-samagrам to kriyā-viśēṣaṇas (qualifiers of the act of knowing) rather than attributes of the knower — what hermeneutical stakes ride on that grammatical choice?
04Vallabha distinguishes bhakti-with-mahimā-jñāna from mere śraddhā — what is the practical boundary between bhakti that lacks mahimā-jñāna and bhakti that possesses it?
05All six commentators describe a "complete" knowing (samagraṃ māṃ) — yet each specifies different contents (vibhūtis, personal love-bond, mahimā, Brahman-identity). Does the word samagraṃ invite incompatible completions, or is this precisely its function as a bounded-polysemy node?
06Madhusūdana's tvaṃ-pada / tat-pada ṣaṭka framing makes Chapter 7.1 the structural hinge of the entire Gītā — does the verse itself carry grammatical or prosodic markers that signal this pivotal role?
07If Kṛṣṇa says "listen" (śṛṇu) rather than "practise," is the knowing described here primarily śravaṇa-jñāna (heard knowledge), and how does each tradition evaluate the epistemic status of such hearing?

Vyavahāra · try it in your life

Advaita

When you find yourself seeking multiple external props to settle anxiety — a person, a practice, a substance, a goal — notice that you are in what Śaṅkara calls anyāśraya (taking refuge in other). The Advaita application of 7.1 is to catch the moment of dispersal and return the mind to its single anchor: not to a thought about Brahman, but to the recognition of awareness itself as the one support that never requires a further support.

Viśiṣṭādvaita

Let the standard of "sufficient attachment" be visceral: Rāmānuja's criterion is that separation from your chosen form of Bhagavān causes your sense of self to begin dissolving immediately. Test your daily practice against this — not "Am I remembering Kṛṣṇa?" but "Does being cut off from this relationship feel like structural damage?" If not, the affection (sneha) has not yet reached the mad-āsakta level and needs further cultivation through nāma-saṅkīrtana and sevā.

show all 6

Dvaita

Madhva's mad-āśrayaḥ — "Bhagavān alone is causing everything through me" — is a live interpretive frame for every act of work. Before taking credit for an outcome (good or bad), apply the Dvaita test: What would remain of this action if Hari withdrew His animating power? The answer is: nothing. Carrying this as a living conviction, not a doctrine, progressively converts routine tasks into acts of dependent worship.

Śuddhādvaita

Vallabha says bhakti without mahimā-jñāna is insufficiently grounded and will not produce mukti. The Puṣṭi-mārga application is to precede any kirtan or pūjā with a brief deliberate reflection on one specific attribute of Kṛṣṇa's greatness — not generic praise, but a concrete quality (His infinite compassion, His aloukika-līlā) — so that the affection that arises is rooted in knowledge rather than sentiment alone.

Bhakti

Śrīdhara's ananya-śaraṇa ("no other shelter") is not a dramatic gesture of renunciation but a daily orientation check: Is my mind, at this moment, locating its ultimate safety in Bhagavān or in a contingent circumstance? The practice is to notice each time a circumstance (approval, health, money) functions as the primary refuge — and to gently relocate that structural dependence toward Kṛṣṇa through repeated smaraṇa until the reorientation stabilises.

Advaita-Bhakti

Madhusūdana's mад-eka-śaraṇa applied daily means refusing to split the contemplative and active registers: the mind that is sarvadā niviṣṭa (perpetually lodged) in Kṛṣṇa as the ground of all worlds does not exit that ground when it enters a meeting or a difficult conversation. The synthesising practice is to hold the recognition "this situation arises within Kṛṣṇa as sakala-jagad-āyatana" even in the middle of worldly engagement — not as a mantra overlay but as a background ontological fact.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 7, Verse 1: Krishna to Arjuna — Jñāna-Vijñāna-Yoga