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At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10) The fixing of the life air between the eyebrows facilitates remembrance of Krishna.

The learned sages (veda-vido) talk about the indestructible place (akṣaraṁ) into which the endeavoring transcendentalists (yatayo) free from attachment (vīta-rāgāḥ) enter (viśanti). While desiring to go there, they practice celibacy (brahma-caryaṁ). Krishna will now briefly touch upon the process as well as the place. (BG 8.11)

Restraining all the gates (senses) of the body (sarva-dvārāṇi saṁyamya), fixing the mind on the heart (mano hṛdi nirudhya) and the life air on the top of the head (mūrdhny ādhāyātmanaḥ prāṇam), one stands on the platform of yoga (yoga-dhāraṇām). (BG 8.12) Then, vibrating (vyāharan) the Absolute (brahma) as the single syllable (ekākṣaraṁ), oṁ, one who quits this world by leaving the body (yaḥ prayāti tyajan dehaṁ) attains the highest destination (paramāṁ gatim). (BG 8.13) Note the perfect synthesis of the indestructible Brahman (BG 8.3), the indestructible destination (BG 8.11), and the indestructible oṁ (BG 8.13) in the word, akṣaraṁ.

What about the pure devotional yogis (bhakti yogis) that Krishna talked about in BG 7.28? For one who always (satataṁ) and regularly (nityaśaḥ) remembers Krishna (yo māṁ smarati) without any other deviation (ananya-cetāḥ), Krishna (ahaṁ) becomes very easy (su-labhaḥ) to attain because of constant engagement with Krishna (nitya-yuktasya). (BG 8.14)

What does it mean by attaining Krishna? It means returning back to Krishna’s abode where we originally belong. Upon attaining Krishna (mām upetya), the great souls (mahātmānaḥ) never take (nāpnuvanti) birth again (punar janma) in this temporary world (mām upetya), which is full of miseries (duḥkhālayam). They are considered to have attained supreme (paramāṁ) perfection (saṁsiddhiṁ). (BG 8.15) Why is this such a big deal? From the highest planet of Lord Brahmā to the lowest (ā-brahma-bhuvanāl lokāḥ) in this material world, all are places where repeated birth and death (punar āvartino) take place. But (tu), on reaching Krishna (mām upetya), one is never born again (punar janma na vidyate). (BG 8.16)

At the end of life (anta-kāle), one who quits one’s body (muktvā kalevaram) remembering (smaran) Krishna alone (mām eva) undoubtedly (yāti nāsty atra saṁśayaḥ) attains Krishna’s nature (mad-bhāvaṁ). (BG 8.5) The general principle is that whatever state of being one remembers at the time of death, one surely attains to that state in the next life. (BG 8.6) How can we make it possible to remember Krishna alone at the time of death?

Lord Krishna’s advice is to organize our life in such a way that we can always (sarveṣu kāleṣu) think of Krishna (mām anusmara) while carrying out our responsibilities in this world (yudhya ca). If our mind and intelligence are dedicated to Krishna (mayy arpita-mano-buddhir), we will undoubtedly (asaṁśayaḥ) attain Krishna (mām evaiṣyasy). (BG 8.7) It is possible by regular practice of engagement with Krishna (abhyāsa-yoga-yuktena) and not allowing our mind to go anywhere else (cetasā nānya-gāminā). Constantly practicing to always meditate on Krishna in this way (anucintayan), we will reach the Supreme Divine Person (paramaṁ puruṣaṁ divyaṁ), Lord Krishna. (BG 8.8) Recall the emphasis Krishna placed on practice for controlling our mind in chapter 6. (BG 6.35)

Now, the question arises – how do we meditate on Krishna? Krishna gives some tips for remembering Him. One should remember Krishna (anusmared) as one who knows everything (kaviṁ), the oldest (purāṇam), the controller (anuśāsitāram), the smaller than the smallest (aṇor aṇīyāṁsam), the maintainer of everything and everyone (sarvasya dhātāram), the one with an inconceivable form (acintya-rūpam) with a luster like the sun (āditya-varṇaṁ), and beyond darkness (tamasaḥ parastāt). (BG 8.9) As we can see, Krishna is suggesting a very personal meditation and not an impersonal one.

At the time of death (prayāṇa-kāle), with an undeviating mind (manasācalena), and filled with devotion (bhaktyā yukto), by the strength of yoga (yoga-balena), completely (samyak) fixing the life air between the eyebrows (bhruvor madhye prāṇam āveśya), one reaches that Supreme Divine Person (paraṁ puruṣam upaiti divyam). (BG 8.10)

One who sees this world as a playground for finding sense gratification at every step is called a fruitive worker (karmi). Such a person is typically not interested in anything spiritual. Higher than a fruitive worker (karmi) is someone who has realized the futility of finding self-centered enjoyment in this world. Such a person voluntarily embraces a path of asceticism. An ascetic (tapasvi) may take to a very austere life, but may not be equipped with adequate knowledge. So, one who is in knowledge (jñāni) is higher than an ascetic (tapasvi). Better than one who has knowledge (jñāni) is one who is trying to connect with the divine through a bona fide process, or a yogī. So, among all the spiritual practitioners, a yogī is considered the highest. (BG 6.46) So, Krishna’s recommendation is to become a yogī. But, what kind of yogī? Meditation yogī?

No, not a meditation yogī. Krishna concludes this chapter by giving His verdict. Among all the yogis, a bhakti yogī (one who connects with Krishna in love and devotion) is considered the highest. Krishna considers one who is internally absorbed in Him (mad-gatenāntar-ātmanā) and faithfully (śraddhāvān) engages in His loving devotional service (bhajate) to be the highest of all yogīs. (BG 6.47)

It is noteworthy that in the various aforementioned paths to divinity (viz., asceticism, knowledge, and meditation yoga), the soul is independently trying to connect with the divinity, and therefore one is dependent on one’s own efforts only for success. On the other hand, in the process of bhakti-yoga, or devotional yoga, one is putting one’s efforts in progressively developing a loving connection with Krishna and therefore is completely dependent on Krishna’s grace for success. Owing to this shining grace alongside one’s sincere efforts, one can become unlimitedly powerful and hence such a yogī is considered to be the highest of all yogīs.

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).

1. Control the senses (viniyamya) by the mind by (i) practicing yoga with determination (niścayena) and without deviation (‘nirviṇṇa-cetasā), and (ii) abandoning all material desires born of mental speculation (tyaktvā sarvān aśeṣataḥ). (BG 6.24)
2. Fix the mind exclusively on the goal of the spiritual self: Gradually, step by step, become fixed on the ultimate purpose by the intelligence with full conviction. (BG 6.25)
3. Bring the wandering mind under the control of the spiritual self: Whenever and wherever the mind wanders, detect it, and bring the mind under the control of the self. (BG 6.26)

Notice the similarity between this section and a section in Chapter 2, wherein Krishna gives the formula for controlling our senses. In summary, the senses are going to be in control only if the mind is in control, and the mind is going to be in control only if it is connected with the divine self. Our divine self is uncovered by reconnecting with the source of our existence, Krishna. A suitable practice is recommended in the next section.

When the mind is pacified, the yogi experiences freedom from all internal contamination characterized by (i) the highest perfection of happiness – free from passion, and (ii) qualitative oneness. (BG 6.27–28) The perfected yogi experiences the presence of Supersoul (Krishna) in everyone and sees everything resting in Krishna, leading to equal vision. (BG 6.29–32)

Such a yogi reaches the ultimate stage of meditation – the stage of samādhi, exhibiting the following symptoms in succession (BG 6.20-23):

• Cessation of mental disturbances (uparamate cittaṁ) and suspension of the forces of the mind (niruddhaṁ yoga-sevayā), leading to
• the vision of the self within the pure mind (ātmanātmānaṁ paśyann), resulting in
• inner satisfaction (ātmani tuṣyati). This generates
• boundless transcendental happiness (sukham ātyantikaṁ) that is
• accessible through transcendental intelligence (buddhi-grāhyam atīndriyam). At that stage,
• one no longer departs from the Truth (na caivāyaṁ sthitaś calati tattvataḥ), and
• one factually realizes that there is no greater gain (manyate nādhikaṁ tataḥ). Therefore,
• one is not shaken even amidst the greatest difficulty (na duḥkhena guruṇāpi vicālyate). As a result, this is
• the complete extermination of miseries due to material contact (duḥkha-saṁyoga-viyogaṁ).

Krishna describes the set-up of the meditation yoga process in great detail. He delineates the importance of both the internal and external modifications to make this process successful. We sequentially enumerate these details as follows:

1. BG 6.10: Externally, one should resign from active life and go to a secluded place (rahasi sthitaḥ), and stay alone (ekākī). Internally, one should constantly engage the body, mind, and self (ātmānaḿ), and become free from desires and possessiveness (nirāśīr aparigrahaḥ).
2. BG 6.11-12: Externally, one should reside in a sacred place (śucaudeśe), firmly fixed (sthiram) on a seat neither too high nor too low (nāty-ucchritaḿ nāti-nīcaḿ), with kuśa grass covered over by soft cloth and deerskin (cailājina-kuśottaram). Internally, the mind should be fixed on one point (tatraikāgraḿ manaḥ kṛtvā); with the mind and senses controlled (yata-cittendriya-kriyaḥ), one should practice yoga to purify the heart (ātma-viśuddhaye).
3. BG 6.13-14: Externally, the body, head, and neck should be aligned in a straight line (samaḿ kāya-śiro-grīvaḿ) at all times. Internally, one should approach the divinity with an unagitated mind (praśāntātmā), free from fear (vigata-bhī), fixed in the vow of celibacy (brahmacāri-vratesthitaḥ), with the mind subdued (manaḥ saḿyamya), meditating on Krishna (mac-citta), making Krishna the ultimate goal of life (yuktaāsīta mat-paraḥ).

When this process is done with a regulated mind, the result is (i) peace (śāntiḿ), (ii) cessation of material existence (nirvāṇa-paramāḿ), ultimately (iii) attainment of Krishna’s abode (mat-saḿsthāmadhigacchati). (BG 6.15)

What are the preconditions for the meditation yoga to give the practitioner freedom from miseries?

There are four sources of energy operative in one’s life: eating, sleeping, breathing, and meditation. Regulation in eating (āhāra), sleeping (svapna), recreation or breathing (vihāra), meditation (avabodha), and all endeavors (karma) when done in relation with the Supreme Lord (yukta) will give one freedom from miseries by the practice of the meditation yoga. (BG 6.16–17)

Krishna literally states that one should elevate oneself (ātmā) by the self (ātmanā) (BG 6.5). When the self (ātmā) is under control, it acts as the friend of the self (ātmā). Otherwise, the non-self (anātmanas) will pose as the enemy of the self. (BG 6.6) In order to properly decipher this apparent enigmatic statement, we need to understand that the self (ātmā) fundamentally refers to the soul but can also contextually refer to the body or the mind because we falsely identify with our body or mind. Non-self (anātmanas) means the illusory conception of the self and therefore non-self also refers to the body or the mind. With this understanding, we can rephrase the above statement (by considering our condition of mental misidentification) as follows: one should elevate oneself by the mind. When the mind is under control, it acts as the friend of the self. Otherwise, the mind will pose as the enemy of the self.

What are the symptoms of a person with a controlled mind or whose mind is acting as a friend?

If one has control over the mind, one has essentially realized the Supersoul (or attained samādhi). This is characterized by the tranquility of the senses (where one is unaffected by the duality of heat and cold), the tranquility of the mind (where one is unaffected by the duality of happiness and distress), and the tranquility of the intelligence (where one is unaffected by the duality of honor and dishonor). (BG 6.7)

The tranquility at the level of the senses is furthermore observable as follows: one is satisfied with one’s knowledge and realization (jñāna-vijñāna-tṛptātmā), established in self-realization (kūṭa-stha), and has equal vision toward gross objects like pebbles, stone, and gold. (BG 6.8)

When one is even more advanced in controlling one’s mind, the tranquility is exhibited at the level of the intelligence (sama-buddhi), which is characterized by an equal vision toward well-wishers, neutral, mediators, envious, friends, enemies, pious and sinners (BG 6.9). In other words, in the most advanced stage, one is expert in emotional and relationship management on a spiritual platform.

Henceforward (beginning from BG 6.10), we will see that this mind control is central to yoga practice and therefore is going to be an integral part of every aspect of the meditation yoga.

In chapter 3, Krishna emphatically establishes the path of action yoga to be superior to renouncing action (BG 3.7). In chapter 5, Krishna made the message even stronger by calling out that renunciation of action produces a lot of distress while engagement in yoga unavoidably leads to self-realization (BG 5.6). Note that at this point, renunciation (sannyāsa) has been misconstrued (by Arjuna) as the renunciation of action.

In chapter 6, Krishna clarifies the real meaning of renunciation (sannyāsa) by going on to say that there is actually no difference between a renunciant and an action yogi. Performing one’s prescribed duties without attachment to results makes one simultaneously a yogi and a renunciant. On the other hand, neglecting one’s duties, one is neither a yogi nor a renunciant. (BG 6.1) The key point is that one cannot be a yogi or a renunciant without renouncing the desires for sense gratification (BG 6.2). The conclusion is that real renunciation (sannyāsa) refers to the spirit of renunciation whereby one is not merely renouncing things or actions but renouncing the false material conceptions that one is a proprietor of things, a doer of actions (or a cause of results) and an enjoyer of results.

Is renouncing active life relevant for anybody? Yes, for a meditation (dhyāna) yogi in the advanced (yogārūḍha) stage. At a neophyte (yogārurukṣu) stage, a meditation yogi continues with the prescribed duties (karma). But, at an advanced (yogārūḍha) stage, the meditation yogi gives up all material engagements (śamaḥ), including even the actions involving non-attached action yoga (BG 6.3). It is noteworthy that to be very clear in His message, Krsna uses the word śamaḥ, not sannyāsa, to mean giving up of actions.

But, how does one recognize whether one is an advanced (yogārūḍha) meditation (dhyāna) yogi? An advanced (yogārūḍha) meditation yogi is one who has renounced all material desires (sarva-saṅkalpa-sannyāsī), which essentially means he/she does not engage in sense gratification (nendriyārtheṣu), or fruitive actions (karmasu). (BG 6.4) [Sense gratification means enjoying results with the senses, while fruitive action means expecting results for enjoyment.]

How does one go from the neophyte (yogārurukṣu) to the advanced (yogārūḍha) stage? Krishna answers this question in the next section.