Now is introduced the means for the attainment of Narayana the Consort of Shri, the supreme goal of attainment, the Supreme Brahman, free from blemishes, the only cause of the universe, omniscient, who constitutes everything (as their inner controller and soul), whose resolves are true; who has vast manifestations—play-manifestations or Lila-Vibhutis and eternal-manifestations Nitya-Vibhutis. Worship (Upasana) is the means for attaining that Narayana. The vision of the nature of the individual self of the aspirant constitutes an element of that worship. This is accomplished by the practice of Karma Yoga preceded by knowledge of the self. This has been taught in the first group of six chapters. Now, in the middle group of six chapters the nature of the Supreme Person, who is the Supreme Brahman, as also His worship (Upasana) designated by the term Bhakti, are taught. The same instruction will be summarised later on in the verses beginning with ‘Man reaches perfection by worshipping with his duty Him, from whom has proceeded the activity of all substances (animate and inanimate), and by whom all this is pervaded’ and ending with ‘Forsaking egoism, power, pride, desire, wrath and sense of possessiveness and becoming tranquil—he becomes worthy of the state of Brahman. Having attained the state of Brahman and being tranquil in mind, he neither grieves nor craves, regarding all beings alike. Thus he attains supreme devo-, tion to Me’ (18.53-54). It is established in the Vedanta texts that only Upasana (worship or meditation) which has taken the form of loving devotion constitutes the means for the attainment of the Supreme. What is declared as knowledge (Vedana) in passages such as, ‘Knowing Him alone does one pass over death’ (Shve.U., 3.8), ‘Knowing Him alone one becomes immortal here’ (Tai.A., 3.12.7)—has the same meaning as the texts like ‘Verily the self should be seen... should be meditated upon steadily’ (Br.U., 2.4.5), ‘Let him worship the Self alone as the object to be attained’ (Ibid., 1.4.15), ‘When the mind is pure, then the memory is firm, when the memory is attained, there is release from all knots of the heart’ (Cha.U., 7.26.2), and ‘The fetter of the heart is broken, all doubts are solved, all his works (Karmas) perish, when He has been seen, who is high and low’ (Mun.U., 2.2.8). By virtue of these texts it is resolved that knowledge in the form of succession of memories having the same character as direct perception is expressed in the terms, meditation (Dhyana) and worship (Upasana). Again it is settled that what is expressed by the term ‘worship’ is really a succession of memories, which becomes the cause of being chosen by the Supreme Self, and which itself is very dear because the object of remembrance (which is the Supreme Himself) is very dear (to the worshipper) .This is proved by the specification given by the text, ‘The Self cannot be obtained by instruction, nor by worldly intelligence, nor by much hearing. He whom this Self chooses, by him alone He can be attained, and to him the Self reveals His own Person’ (Ka.U., 2.23; Mun.U., 3.2.3). It is this succession of memories which is called Bhakti, as declared by texts like: ‘Constant meditation accompanied with love is termed Bhakti’ (Laingottara-purana). Therefore identity of meaning becomes proved between the following two passages: ‘The knower of Him thus, becomes immortal here; there is no other path for his final release’ (Tai.A., 3.12.7), and ‘Neither by study of the Vedas, nor by austerities, nor by alms-giving, nor even by sacrifice, can I be seen as you have seen. But by single minded devotion, O Arjuna, I can be thus truly known and seen and entered into’ (11.53-54). Here in the seventh chapter are described five principal topics: (i) the real nature of the Supreme Person who is the object of worship, (ii) His concealment by Prakrti, (iii) surrender to the Lord for its removal, (iv) several kinds of devotees and (v) the superiority of the man of knowledge.

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.