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

Bhāṣyakāra purports

• Śaṅkaraadvaita

  Hear now, O Pārtha: with the mind attached to Me — the Paramēśvara qualified by the attributes I shall describe — and practising yoga while taking Me alone as āśraya (refuge), relinquishing every other sādhana, you shall know Me in full, free of doubt (asaṃśayam), as Bhagavān entire. Śaṅkara insists that mad-āśrayaḥ ("having Me as sole refuge") is the structural precondition: whoever seeks any puruṣārtha first resorts to a proximate means — fire-sacrifice, tapas, dāna — but this yogī drops all auxiliary props and settles the mind in Brahman alone. The completeness of the knowing (samagraṃ māṃ — "vibhūti, bala, śakti, aiśvarya and all attendant qualities") follows necessarily once the mind's dispersal into other supports ceases.

• Rāmānujaviśiṣṭādvaita

  Rāmānuja reads māyy āsakta-manāḥ not merely as mental fixation but as a love-bond so tight that separation from Kṛṣṇa causes the heart to disintegrate at that very instant (viśīryamāṇa-svabhāvatayā): the mind is "deeply fastened" (sugāḍhaṃ baddha-manaḥ) to Bhagavān's svarūpa, guṇas, vibhūtis and cēṣṭita. Mad-āśrayaḥ therefore carries double force: Kṛṣṇa is the single support of the sādhaka's consciousness, and the sādhaka himself would shatter without that support. Practising yoga from within this mutual dependence, one comes to know Bhagavān samagram — not a partial doctrinal projection but the whole person of Īśvara — without residual doubt.

• Madhvadvaita

  Madhva subordinates the verse to his programme of establishing Bhagavān's supreme independent lordship (māhātmya) after the first six chapters that treated the means (sādhana). Āsakta-manāḥ denotes a mind charged with intense affection (atīva snēha); mad-āśrayaḥ is the theological bedrock: "Bhagavān alone causes everything to act through me; He alone is my śaraṇa; I stand established in Him." The jīva has no autonomous standing, so the knowing (jñāsyasi) that follows is always a dependent knowing — Hari's own self-revelation to a bound soul whose entire cognitive apparatus is Hari's instrument. Asaṃśayam-samagram qualifies the knowing as complete and undistorted, not the means — Madhva marks these as kriyā-viśēṣaṇas (adverbial qualifiers of the act of knowing).

• Vallabhaśuddhādvaita

  Vallabha opens Chapter 7 as the inauguration of bhakti-with-mahimā-jñāna, distinguishing it from the prior ātma-adhigama of Sāṅkhya-yoga: true bhakti is snēha — affection grounded in knowledge of Kṛṣṇa's mahimā — and only through it, not otherwise, is mukti possible (tayā muktir na cānyathā). Mad-āśrayaḥ signals prapatti unto the Parameśvara who possesses niratiśaya-aloukika-līlā (boundless, supramundane play) and karuṇā-śīla (the nature of compassion): the sādhaka surrenders into Kṛṣṇa's own self-disclosure, not into an abstracted Brahman. Hear, says Kṛṣṇa, how you will know Me samagraṃ — My niratiśaya-aloukika-guṇa-pūrṇa (supremely complete supramundane attributes) and nirupadhi-mahimā (unconditional glory) — in the very manner that knowing arises.

• Śrīdharabhakti

  Śrīdhara frames the verse as the pivot from jñāna to upāsanā: the previous chapter closed by calling the mad-gata-antara-ātman who worships Kṛṣṇa "most united" (yukta-tama); now Kṛṣṇa discloses what form of Bhagavān that devotion should be directed toward. Āsakta-manāḥ is the mind wholly absorbed in Paramēśvara; mad-āśrayaḥ is the state of having no other shelter (ananya-śaraṇa). Practising yoga from within that shelterless surrender, one will know Bhagavān samagraṃ — with His vibhūti, bala, aiśvarya and all attributes — as a matter of course; Kṛṣṇa bids Arjuna listen to this forthcoming instruction.

• Madhusūdanaadvaita-bhakti

  Madhusūdana opens his commentary with a maṅgalācaraṇa to Nandanandana (Kṛṣṇa, "son of Nanda"), explicitly positioning Chapter 7 as the second ṣaṭka's task: if the first six chapters glossed the tvaṃ-pada (the self), the middle six now gloss the tat-pada (Brahman-as-Bhagavān). Māyy āsakta-manāḥ means a mind that has set aside all other viṣayas and remains perpetually lodged (sarvadā niviṣṭam) in Kṛṣṇa as sakala-jagad-āyatana (the ground of all worlds); mad-āśrayaḥ is mад-eka-śaraṇa — sole refuge in Kṛṣṇa. The sādhaka who practises yoga from this position of undivided love will know Kṛṣṇa samagram — all vibhūti, bala, śakti, aiśvarya — without doubt: jñāna dissolves into bhakti and bhakti consummates into jñāna.