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Chapter 7
The purpose of describing knowledge with `Vijnana' viz., the entire form of God is that non-self-self, the real-unreal, para-apara (higher and lower nature), ksetra (it is constituted of 24 elements)—ksetrajna (soul)—whatever persists is only God's manifestation. Therefore the Lord hem at the beginning and at the end of the description of His entire form has used the term 'mam' (Me) which denotes His entire form—'mamasritya' (7/29) and `mam to viduh' (7/30).
The Lord has declared that the nature of actions is mysterious—'gahana karmano gatih' (Gita 4/17), but a devotee knows it also. Inaction in action and action in inaction (4/18)—a devotee knows these two also. It means that he knows actions and also the Discipline of Action (Karmayoga). A Karmayogi knows only Karmayoga; a Jnanayogi knows only Jnanayoga; but a devotee by God's grace knows both—Karmayoga and Jnanayoga.
The idea expressed in the first verse of this chapter by the expression 'yogam yunjanmadairayah' has been expressed here by the expression 'mamasritya yatanti ye'; and the idea expressed by the expression 'mayyasaktamanah' has been expressed here by the expression 'yuktacetasah'. It means, "The devotee who takes shelter in Me attains the aim which is attained by Karmayoga and Jnanayoga viz., they know Brahma Who is the fruit (aim) of these two disciplines—le brahma tadviduh' and they also know God in full—'mam te viduh'.
In the expression 'prayaztakale'pi the term `api' means that those devotees know God before the hour of death and also at the hour of death viz., their knowledge never disappears. Such devotees become `yuktaceta (steadfast in mind) viz., their mind has no independent existence, it gets identified with God, only God remains. Being one (having eternal union) with God, they are neither separated from God nor is God separated from them. Such devotees at the time of death, even if some thought comes to their mind, they don't meet the fate of `yogabhrasta' (he who deviates from yoga) but attain God—`prayanakale'pi ca mam to viduryuktacetasah'. The reason is that from the view-point of those devotees, there is nothing else besides God, then where will their mind wander besides God? Why will it wander? How will it wander? If he thinks of anything, he will think of God only, then how will his mind deviate and without deviation of the mind, how will he fall from yoga? The reason is that in the discipline dependant on instruments (Karam sapeksa), when the mind deviates from Yoga, then there is fall from Yoga—`yogaccalitamanasah' (Gita 6/37) but he, who beholds God everywhere, has his eternal union with God.
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