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Sanjaya (ahaṁ) acknowledges that he has thus (ity) heard (aśrauṣam) this (imam) wonderful (adbhutaṁ) dialogue (saṁvādam) between Krishna (vāsudevasya) and (ca) the great soul (mahātmanaḥ), Arjuna (pārthasya). Out of ecstasy, his hair is standing on end (roma-harṣaṇam). (BG 18.74)

Sanjaya does not consider himself qualified to become privy to this sacred conversation. He gives full credit to his spiritual preceptor, Vyasadeva. Sanjaya’s words of gratitude are very specific. Sanjaya expresses that by the grace of Vyāsa (vyāsa-prasādāc), he (ahaṁ) has heard (chrutavān) this (etad) supreme (param) secret (guhyam) of yoga (yogaṁ), spoken (kathayataḥ) directly (sākṣāt) by the Lord and Master of yoga (yogeśvarāt), Krishna (kṛṣṇāt) Himself (svayam). (BG 18.75)

What is the overall impact on Sanjaya? Repeatedly remembering (saṁsmṛtya saṁsmṛtya) this (imam) wonderful (adbhutam) and sacred (puṇyaṁ) dialogue (saṁvādam) between Krishna (keśava) and Arjuna (arjunayoḥ), he is experiencing thrill (hṛṣyāmi) again (muhur) and (ca) again (muhuḥ). (BG 18.76) And also (tac ca ), repeatedly remembering (saṁsmṛtya saṁsmṛtya) the extraordinarily wonderful (aty-adbhutaṁ) form (rūpam) of Lord Krishna (hareḥ), he (me) is greatly (mahān) wonder-struck (vismayo), and (ca) rejoices (hṛṣyāmi) [the vision] again and again (punaḥ punaḥ). (BG 18.77) Thus, there are two sources of impact for Sanjaya: Krishna’s transcendental form and His transcendental words.

Sanjaya concludes his realization as follows. In his opinion (matir mama), wherever there is (yatra) the Lord and Master of yoga (yogeśvaraḥ), Krishna (kṛṣṇo), and wherever there is (yatra) Arjuna (pārtho), the carrier of the bow (dhanur-dharaḥ), there is (tatra) certainly (dhruvā) fortune (śrīr), victory (vijayo), power (bhūtir), and morality (nītir). (BG 18.78)

So, the secret of receiving fortune, victory, power, and morality lies in not chasing after them but instead in inviting Krishna into our life. The process of inviting Krishna into our life is already stated in the most confidential section of the Gita – that is cultivating devotional service (or bhakti) for Krishna alone.

This art of tolerance is suggested by the Bhagavad Gita 2.14 – we should learn to tolerate the seasonal changes of circumstances in our lives and the mind’s reactions to them. We call this practice of taking the role of an unaffected observer general mindfulness. In this case, we learn to live with our impurities and train ourselves to not identify with them. This can be most effectively done by standard breathing techniques which have the power to bring us to the present moment, instantly making us free from hankering and lamentation.

Alternatively, we can choose to clean the virus using anti-virus software and become even more effective in our work. In the context of our mind, we can choose not to simply live with our impurities but take a strategic approach to cleanse the mind. In this strategic approach, we can take to the time-tested process of mantra meditation, which invokes the divine presence of God and allows our mind to become purified. We call this process Divine mindfulness where we attempt to clean our thoughts, not just resort to living with dirty thoughts. The direction of cleansing our mind is so important that the instruction of fixing the mind on God appears at least twice in the Bhagavad Gita (9.34 and 18.65). We acknowledge that we are powerless in front of our impurities but by God’s empowerment, our impurities can go away and bring us to a higher state of consciousness. With the attentive practice of mantra meditation, we rise beyond our own impurities and move closer to transcendence.

At this point, we list the basic differences between the general mindfulness and divine mindfulness, as outlined above. We can certainly practice both forms of mindfulness but the process becomes most efficacious when practiced regularly. This point is emphasized by Sage Patanjali in his Yoga Sutras (summarily captured here).

According to the Bhagavad Gita, we are not human beings having a spiritual experience but are spiritual beings having a human experience (Bhagavad Gita 2.13). By virtue of our being a spirit soul, we are spiritual by nature. However, we are at present engulfed by two layers of material coverings – the subtle body comprising of mind, intelligence, and ego and the gross body made up of earth, water, fire, air, and ether. The mind is the central representative of the subtle body and mental stability is a pivotal factor for leading a life filled with happiness and fulfillment.

The basic methodology of general mindfulness is subtle body management (i.e., learning to become aware of the impure mind and acting with that awareness). On the other hand, divine mindfulness entails subtle body purification (i.e., endeavoring to purify the impure mind with standard spiritual practices). The process of general mindfulness works through increasing one’s awareness. However, the divine mindfulness process involves making an active connection with the source of our existence, often referred to as God. Since the object of meditation for general mindfulness could be anything, not necessarily purifying, the content of the mind does not change but we train ourselves to be an observer. On the other hand, for divine mindfulness, proper conception of God is necessary because we become dependent on the power of the omnipotent God for cleansing our internals. Thus, the content of the mind goes through a tremendous transformation and elevates our consciousness to a transcendental plane, which is eternal, full of knowledge, and bliss. Naturally, we become peaceful, happy, fulfilled, and internally satisfied.

Of the descendants of Vṛṣṇi, Krishna is Vāsudeva, and of the Pāṇḍavas, He is Arjuna. Of the sages, He is Vyāsa, and among great thinkers, He is Uśanā. (BG 10.37) Among all means of suppressing lawlessness, He is punishment, and of those who seek victory (jigīṣatām), He is morality (nītir). Of secret things (guhyānāṁ), He is silence, and of the wise, He is the wisdom. (BG 10.38)

In summary, Krishna (aham) is the generating seed (bījaṁ) of all existences (sarva-bhūtānāṁ). No moving or nonmoving (carācaram) being (bhūtaṁ) can exist without Krishna. (BG 10.39) There is no end (nānto ’sti) to Krishna’s divine (divyānāṁ) opulence (vibhūtīnāṁ). Whatever has been spoken (prokto) is but a mere indication (eṣa tūddeśataḥ) of Krishna’s expansive (vistaro) opulence (vibhūter). (BG 10.40)

Whatever (yad yad) power (vibhūtimat), beauty (śrīmad), or (eva vā) glory (ūrjitam) that is found in existence (sattvaṁ), we should know (evāvagaccha tvaṁ) that (tat tad) it springs from (sambhavam) a spark of Krishna’s splendor (mama tejo-’ṁśa). (BG 10.41) In other words (atha vā), what need is there (kiṁ jñātena) for us to learn so much (bahunaitena)? With a single fragment of Himself (ekāṁśena sthito), Krishna pervades and sustains (viṣṭabhyāham) this entire (idaṁ kṛtsnam) universe (jagat). (BG 10.42)

Of the many-hooded Nāgas, Krishna is Ananta, and among the aquatics, He is the demigod Varuṇa. Of departed ancestors, He is Aryamā, and among the dispensers of law, He is Yama, the lord of death. (BG 10.29) Among the Daitya demons, He is the devoted Prahlāda; among subduers (kalayatām), He is time (kālaḥ); among beasts, He is the lion, and among birds, He is Garuḍa. (BG 10.30) Of purifiers, He is the wind; of the wielders of weapons, He is Rāma (Paraśurāma); of fishes, He is the shark, and of flowing rivers (srotasām), He is the Ganges. (BG 10.31) Of all creations, He is the beginning and the end and also the middle; of all education (vidyānāṁ), He is the spiritual education (adhyātma-vidyā), and among the stated claims (pravadatām), He is the conclusive truth (vādaḥ). (BG 10.32)

Of letters, Krishna is the letter A, and among compound words, He is the dual compound. Krishna alone (aham eva) is the inexhaustible time (akṣayaḥ kālo) and He is the all-facing (viśvato-mukhaḥ) creator (dhātā) – Brahmā. (BG 10.33) He is all-devouring death (mṛtyuḥ sarva-haraś cāham) and the generating principle (udbhavaś) of all that is yet to be (bhaviṣyatām). Of the feminine (nārīṇāṁ), He is fame (kīrtiḥ), beauty (śrīr), speech (vāk), memory (smṛtir), intelligence (medhā), steadfastness (dhṛtiḥ), and forgiveness (kṣamā). (BG 10.34) Of the hymns in the Sāma Veda, He is the Bṛhat-sāma (the great hymn), and of the metered chants (chandasām), He is the Gāyatrī. Of months, He is Mārgaśīrṣa [November-December], and of seasons, He is flower-bearing spring. (BG 10.35) He is the gambling (dyūtaṁ) of cheats (chalayatām), and of the splendid (tejasvinām), He is the splendor (tejas). He is the victory (jayo), He is the adventure (vyavasāyo), and He is the pure goodness (sattvaṁ) among all superior qualities (sattvavatām). (BG 10.36)

Upon Arjuna’s request, Krishna begins to tell (kathayiṣyāmi) Arjuna about His personal divine opulence (divyā hy ātma-vibhūtayaḥ), but only the prominent ones (prādhānyataḥ), as there is no end to Krishna’s opulence (nāsty anto vistarasya me). (BG 10.19) In the next twenty verses, Krishna lists various objects or groups of living entities and states that He is their essence or the chief member of each group. It does not mean these objects and personalities are meant to be considered equal to Krishna. Rather, their prominence in our estimation is meant to remind us of Krishna and His opulence as Krishna is the source of everything and everyone.

Krishna is the Supersoul (aham ātmā) seated in the hearts of all living entities (sarva-bhūtāśaya-sthitaḥ). He is the beginning (aham ādiś), the middle (madhyaṁ ca) and the end of all beings (bhūtānām anta eva). (BG 10.20)

Of the Ādityas Krishna is Viṣṇu. Among luminaries (jyotiṣāṁ), He is the radiant sun. Of the Maruts, He is Marīci, and among the lunar mansions (nakṣatrāṇām), He is the moon. (BG 10.21) Of the Vedas Krishna is the Sāma Veda; of the demigods, He is Indra (vāsavaḥ), the king of heaven; of the senses, He is the mind (manaś) – the most difficult one to control; and in living beings, He is consciousness (cetanā). (BG 10.22) Of all the Rudras, Krishna is Lord Śiva, of the Yakṣas and Rākṣasas He is the Lord of wealth [Kuvera], of the Vasus He is fire [Agni], and of the mountain peaks, He is Meru. (BG 10.23) Of priests, Krishna is the chief, Bṛhaspati. Of generals, He is Kārttikeya, and of bodies of water, He is the ocean. (BG 10.24) Of the great sages, He is Bhṛgu; of words, He is the transcendental oṁ. Of sacrifices, He is the soft chanting of the holy names [japa], and of immovable things, He is the Himālayas. (BG 10.25)

Of all trees, Krishna is the banyan tree, and of the sages among the demigods, He is Nārada. Of the Gandharvas, He is Citraratha, and among perfected beings, He is the sage Kapila. (BG 10.26) Of horses, Krishna is Uccaiḥśravā, produced during the churning of the ocean for nectar. Of lordly elephants, He is Airāvata, and among men, He is the monarch. (BG 10.27) Of weapons, Krishna is the thunderbolt; among cows, He is the wish-fulfilling Surabhi (kāma-dhuk). Of causes for procreation (prajanaś), He is Kandarpa – the god of love, and of serpents, He is Vāsuki. (BG 10.28)

Arjuna expresses his conclusion and realization as follows. Krishna (bhavān) is the Supreme Personality of Godhead (paraṁ brahma ), the ultimate abode (paraṁ dhāma), the ultimate purifier (pavitraṁ paramaṁ), the eternal divine person (puruṣaṁ śāśvataṁ divyam), and original God (ādi-devam) – the unborn (ajaṁ) and the greatest (vibhum). (BG 10.12) Is his friendship with Krishna somehow making him biased toward Krishna? No. All the great sages (ṛṣayaḥ sarve) such as Nārada – the sage among Gods (devarṣir nāradas), Asita, Devala and Vyāsa (asito devalo vyāsaḥ) say the same (āhus) about Krishna (tvām), and now Krishna Himself (svayaṁ caiva) is declaring it to Arjuna (bravīṣi me). (BG 10.13)

Arjuna admits that he is not cherry-picking portions of Bhagavad Gita based on what he likes but is ready to accept everything in toto. He totally accepts as truth (ṛtaṁ manye) all (sarvam etad) that Krishna has told him (yan māṁ vadasi keśava). Then, he repeats what he heard from Krishna. Neither (na hi) the demigods (devā) nor (na) the demons (dānavāḥ) can understand (vidur) Krishna’s personality (te bhagavan). (BG 10.14) Is there anyone who can know Krishna thoroughly as the Supreme Personality of Godhead? Only Krishna (svayam), the Supreme Person (puruṣottama) knows (vettha) Himself (tvaṁ) by His own internal potency (evātmanātmānaṁ), as the origin of all (bhūta-bhāvana), Lord of all beings (bhūteśa), God of gods (deva-deva), and Lord of the universe (jagat-pate). (BG 10.15)

Arjuna in his ecstatic trance requests Krishna to tell him (vaktum) in detail (aśeṣeṇa) of His divine (divyā) opulence (ātma-vibhūtayaḥ) by which Krishna pervades (tvaṁ vyāpya tiṣṭhasi) all these (imāṁs) worlds (lokān). (BG 10.16) Wanting to intensify his meditation upon Krishna, he wants to know how he can understand Krishna (kathaṁ vidyām ahaṁ) while constantly thinking (sadā paricintayan) of Him (tvāṁ)? Specifically, he wants to hear about the various states in which (keṣu keṣu ca bhāveṣu) the Supreme Person (bhagavan) Krishna is meant to be remembered (cintyo ’si)? (BG 10.17) Arjuna asks Krishna to speak (kathaya) again (bhūyaḥ) in detail (vistareṇa) about the mystic power of His opulence (ātmano yogaṁ vibhūtiṁ). Arjuna furthermore reveals that he is never satiated (tṛptir) in hearing about Krishna, for the more he hears the more he wants to taste the nectar (amṛtam) of Krishna’s words. (BG 10.18)

Furthermore, Krishna makes Himself approachable to people of all backgrounds. Indeed, those who take shelter (vyapāśritya) in Krishna exclusively (māṁ hi), regardless of whether they are of sinful birth (pāpa-yonayaḥ), or they are women (striyo), businesspersons (striyo), or ordinary workers (śūdrās) – they all (te ’pi) can attain (yānti) the supreme destination (parāṁ gatim). (BG 9.32) What then (kiṁ punar) can be said of the righteous brāhmaṇas (brāhmaṇāḥ puṇyā), the devotees (bhaktā), and the saintly kings (rājarṣayas)? Therefore, having come to this temporary, miserable world (anityam asukhaṁ lokam), we should all engage in the loving service of Krishna (bhajasva mām). (BG 9.33)

Krishna now expresses in practical terms how we can engage in loving service of Krishna. Krishna concludes chapter 9 by giving us a sure-shot method to reach Him. We should engage our mind always in thinking of Krishna (man-manā), become Krishna’s devotee (bhava mad-bhakto), worship Krishna (mad-yājī), offer obeisances to Krishna (māṁ namaskuru). Being completely absorbed in Krishna (ātmānaṁ mat-parāyaṇaḥ), surely, we will come to (eṣyasi) Krishna alone (māṁ eva). (BG 9.34) This is Krishna’s supreme instruction and assurance. How can we affirm that this is the supreme instruction? Krishna repeats the same verse again (in BG 18.65) and points this out to be His supreme instruction.

Krishna is the goal (gatir), the sustainer (bhartā), the master (prabhuḥ), the witness (sākṣī), the abode (nivāsaḥ), the refuge (śaraṇaṁ) and the most dear friend (suhṛt). Krishna is the creation (prabhavaḥ) and the annihilation (pralayaḥ), the basis of everything (sthānaṁ), the resting place (nidhānaṁ) and the imperishable seed (bījam avyayam). (BG 9.18) It is Krishna (aham) who provides warmth (tapāmy), and who withholds (nigṛhṇāmy) and releases (utsṛjāmi) the rain (varṣaṁ). He is immortality (amṛtaṁ), death (mṛtyuś), spirit (sat) and matter (asat). (BG 9.19)

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)