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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 17.7:

啶嗋す啶距ぐ啶膏�� 啶む�嵿さ啷� 啶呧お啶� 啶膏ぐ啷嵿さ啶膏�嵿�� 啶む�嵿ぐ啶�-啶掂た啶о�� 啶�啶掂い啶� 啶�啷嵿ぐ啶苦く啶� 啷�
啶�啶溹�嵿�炧じ啷� 啶むお啶膏�� 啶むぅ啶� 啶︵ぞ啶ㄠ�� 啶む�囙し啶距�� 啶�啷囙う啶�啷� 啶囙ぎ啶� 啶多�冟ぃ啷� 啷� 啷� 啷�

腻丑腻谤补蝉 tv api sarvasya tri-vidho bhavati 辫谤颈测补岣� |
yaj帽as tapas 迟补迟丑腻 d膩na峁� te峁Ｄ佱箖 bhedam ima峁� 艣峁涐箛耻 || 7 ||

腻丑腻谤补岣�鈥搕he food; tu鈥搃苍诲别别诲; api鈥揺惫别苍; sarvasya鈥搊f all living beings; 迟谤颈-惫颈诲丑补岣�鈥揳ccording to the three qualities; bhavati鈥搃蝉; 辫谤颈测补岣�鈥揹别补谤; 测补箩帽补岣�鈥搒补肠谤颈蹿颈肠别; 迟补辫补岣�鈥揳耻蝉迟别谤颈迟测; 迟补迟丑腻鈥揳濒蝉辞; 诲腻苍补尘鈥揷丑补谤颈迟测; 迟别峁Ｄ乵鈥揳ll of these; bhedam鈥揹颈惫颈蝉颈辞苍; imam鈥搕丑颈蝉; 艣峁涐箛耻鈥搉ow hear.

Even the food that is dear to a person is of three kinds, in accordance with that person鈥檚 individual qualities. The same is true of sacrifice, austerity and charity. Now hear of the distinctions between them.

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�)

Those who discard the injunctions of scripture and act whimsically enter the demoniac species of life. This was mentioned in the previous chapter. This chapter describes how those of a demoniac nature who worship 驰补办峁�a蝉, 搁腻办峁�a蝉补蝉 and spirits also enter the demoniac species of life. One can categorize people as divine or demoniac according to the type of food they eat. This will be explained in thirteen consecutive verses beginning here with 腻丑腻谤补蝉 tu.

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�)

Having explained the three categories of 艣谤补诲诲丑腻, or faith, 叠丑补驳补惫腻苍 艢谤墨 碍峁涐梗峁嘺 describes the specific food, sacrifices and so forth corresponding to each. Those who are of a particular mode are inclined to food, sacrifices, austerities and charities in the same mode. Nowadays, some people imagine that food has no relationship with religious principles, while others think that protecting and maintaining the body is the basis of all religious practice (艣补谤墨谤补尘 腻诲测补峁� khalu dharma 蝉腻诲丑补苍补尘). One should thus note that those who accept sense enjoyment as the only purpose of human life feel great satisfaction in drinking wine and eating meat, eggs and even cow-flesh. Fortunately, some people understand that the living entity鈥檚 tendency for sense enjoyment has caused his bondage to 尘腻测腻, by which he is undergoing so much misery life after life. For those who yearn to become free from all miseries, it is imperative to abandon the desire to indulge in sense enjoyment. Only those in this human life who have developed such awareness understand the need to accept pure 蝉腻迟迟惫颈办补 food. In their endeavour to transcend the three modes of the material energy, they first try to surmount the mode of ignorance by coming to the mode of passion; they then destroy the mode of passion by coming to 蝉补迟迟惫补-驳耻峁嘺, the mode of goodness. Finally they eliminate the mundane quality of goodness and come to the platform of pure spirituality, 艣耻诲诲丑补-蝉补迟迟惫补, being free from the modes of nature.

Saintly persons and scripture both state that control of the mind is indeed the root of all religion. The body鈥檚 nearest relative is the mind, and thus one鈥檚 inclination of mind becomes good or bad, depending on the type of food one takes. Evidence of this is common. Most people in the world today consume inedible and demoniac foodstuffs and indulge in acts of illicit sex, cheating, duplicity and violence. Proper moral conduct is rare. Therefore, after careful consideration, those who are wise should only accept such foodstuffs that nourish the body and purify the intelligence. For this reason, 艢谤墨 叠丑补驳补惫腻苍 has described the three types of foodstuffs that manifest the three modes. It is seen that those who aim to adopt the mode of goodness become disinterested in foods that are in the modes of passion and ignorance, being attracted to 蝉腻迟迟惫颈办补 foods only.

While commenting on this verse concerning foodstuffs, 艢谤墨 搁腻尘腻苍耻箩腻肠腻谤测补 has cited two sources of evidence from the 艢谤耻迟颈蝉. (1) 鈥�Annamayam hi saumya-尘补苍补岣�鈥搊ne who eats grains will have a peaceful mind鈥� and (2) 鈥�膧丑腻谤补-艣uddhau sattva-艣耻诲诲丑颈岣�鈥搃f one鈥檚 food is pure, then one鈥檚 existence will become purified.鈥� The 艢谤耻迟颈蝉 have also cautioned us that purity of food determines purity of the mind. This can be easily understood by these proofs. We must, therefore, give up any food that scripture prohibits.

艢谤墨 碍峁涐梗峁嘺 Himself has lucidly explained this in 艢谤墨mad-Bh膩gavatam (11.25.28):

辫补迟丑测补峁� p奴tam an膩yas tam 腻丑腻谤测补峁� 蝉腻迟迟惫颈办补峁� 蝉尘峁泃补尘
谤腻箩补蝉补峁� 肠别苍诲谤颈测补-辫谤别峁ａ弓丑补峁� 迟腻尘补蝉补峁� 肠腻谤迟迟颈-诲腻艣耻肠颈

Food that is wholesome, pure and obtained without difficulty is in the mode of goodness. That which is very pungent, sour and salty and meant only to gratify the senses is in the mode of passion, and food that is collected from an impure place, contaminated and that causes distress is in the mode of ignorance. But that food approved by scripture and offered to Me is beyond the modes of nature.

From the word ca (and) in this verse (11.25.28), both 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 and 艢谤墨la 艢谤墨dhara Sv膩m墨 have concluded that any object that is offered to 叠丑补驳补惫腻苍 is 苍颈谤驳耻峁嘺. Those who violate these instructions of scripture and accept any type of impure food based on their fancy certainly fall into the category of asuras (demons).