After hearing Krishna describe the process of meditation yoga in great detail, Arjuna admits his own limitations in embracing such a strenuous process. Arjuna candidly opens his heart before Krishna stating that this process appears impractical to him (etasyāhaṁ na paśyāmi) because the mind is restless (cañcalaṁ), turbulent (pramāthi), obstinate (dṛḍham), and very strong (balavad). In fact, controlling the mind is more difficult than controlling the wind. (BG 6.33–34) It is important for us to note that Arjuna was the most qualified of all (elaborated in the BG 6.33 purport) and that too in an era when the conditions were much more conducive for spiritual cultivation than the present day and age. If Arjuna found himself unfit for the practice of meditation yoga, it would be quite ludicrous for us to think ourselves to be fit for this process of meditation yoga.

Lord Krishna acknowledges and acquiesces in Arjuna’s point – indeed, it is very difficult to control the mind. However, it is not impossible. Krishna reveals the secret for controlling the mind – it is possible by suitable practice (abhyāsena) and detachment (vairāgyeṇa). (BG 6.35) Success is assured for a rigid practitioner. Yoga is difficult for one whose mind is uncontrolled. But, one who strives to control the mind by right means (śakyo ’vāptum upāyataḥ) is assured of success. (BG 6.36)

What could be considered a suitable practice?

In this context, it is worthwhile for us to ascertain the suitability of a practice. Two factors are important to consider: (1) applicability of the practice for a particular age, and (2) our own qualification to adopt the practice. In Srimad Bhagavatam (SB 4.3.52), it is clearly stated that although the process of meditation may be suitable for the Satya-yuga (about 2 million years ago), the process of performing expensive sacrifices may be appropriate for the Tretā-yuga (about 1 million years ago), and the process of deity worship may be recommended for the Dvāpara-yuga (>5,000 years ago), for the present age of Kali (kalau), chanting the names of Krishna (hari-kīrtanāt) is considered as the most suitable practice.

Krishna has innumerable names and so a natural follow-up question can be raised: which names of Krishna are most suitable for chanting? The chanting of the Hare Kṛṣṇa mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) is particularly recommended for this age in the Kali-santarana Upanisad.

As far as our qualification is concerned, there is absolutely no qualification necessary for chanting the Hare Kṛṣṇa mahā-mantra. This is confirmed in Śikṣāṣṭaka 2 (Cc Antya 20.16). Therefore, both from the perspective of the applicability of practice for the current age and our own qualification, chanting of the Hare Kṛṣṇa mahā-mantra is most suitable.

Making the practice effective

As discussed in a yoga section, a practice can be made effective by 4 methods: (1) doing it for a prolonged period, (2) doing it regularly, (3) prioritizing it over other activities, and (4) doing it with a strong sense of reverence (especially toward the object of practice).

The detachment factor

Alongside a suitable practice, we also need detachment for success. Generally, we want the objects of our desire and we want them immediately. Even if we may choose appropriate desirables, any delay in getting them makes us impatient and kills our enthusiasm and confidence. Detachment is needed to overcome our distractions (or to select the most suitable object to desire) and to tolerate our slow rate of progress (or to sustain enthusiasm, confidence, and patience) on the spiritual path. Detachment from the so-called attractive objects of this material world is practiced by cultivating our attachment toward spiritual objects (such as the Holy Name, the beautiful form of the Supreme Lord, various services that we are instinctively drawn toward, etc.). Detachment is also a natural outcome of the aforementioned suitable practice (as confirmed by SB 1.2.7).