Bhagavad Gita Chapter 8, Verse 14

English Translation

O son of Prtha, to that yogi of constant concentration and single-minded attention, who remembers Me uninterruptedly and for long, I am easy of attainment.

Detailed Commentary

[The description of the *Saguna-Sākāra Paramātman* (personal God with form), which was given in the thirtieth verse of the seventh chapter, is elaborated upon here in the fourteenth, fifteenth, and sixteenth verses.] 'Ananyachetāḥ' – refers to one whose mind does not stray even a tiny bit towards any realm of enjoyment or any opulence, apart from Bhagavan; within whom there is no place for anything other than Bhagavan. Such a one possesses an undivided mind. For instance, for a *pativratā* (chaste and devoted wife), her husband is her sole vow and rule. She does not lovingly contemplate any other man in her heart apart from her husband. A disciple remains dedicated to their Guru, and a good son to his parents; they have no other *Ishta* (cherished ideal). Similarly, a devotee is solely devoted to Bhagavan. Here, the word 'Ananyachetāḥ' refers to one who practices *Saguna-Upasana* (worship of the personal God). In *Saguna-Upasana*, one should meditate upon that specific form of Bhagavan (among Vishnu, Rama, Krishna, Shiva, Shakti, Ganesha, Surya, etc.) which one worships. However, one should not consider other divine forms separate from one's own *Ishta*, nor should one consider oneself as belonging to anyone else apart from one's *Ishta*; then the mind does not go anywhere else. The import is that one who possesses the sentiment, 'I belong only to Bhagavan, and Bhagavan is mine; I have no one else, and I belong to no one else,' becomes 'Ananyachetāḥ'. 'Satatam yo mam smarati nityashah' – 'Satatam' means continuously, i.e., one who remembers Me from the moment they wake up until deep sleep; and 'Nityashah' means always, i.e., one who remembers Me from the day they committed to this practice until death. 'Tasyaham sulabhah Partha nityayuktasya yoginah' – For such an ever-absorbed *yogi*, I am easily attainable, O Pārtha. Here, 'nityayukta' does not refer to one who continuously contemplates with their mind, but rather to one who engages with Bhagavan with faith, love, and a *nishkama-bhava* (selfless attitude). Just as a Brāhmana remains established in his Brāhmanatva (Brāhmana-ness), thinking, 'I am a Brāhmana; I am not a Kshatriya, Vaishya, etc.' Whether he remembers his Brāhmanatva or not, there is no change in his Brāhmanatva. Similarly, one who remains firm in this eternal relationship – 'I belong to Bhagavan, and Bhagavan is mine' – is truly *nityayukta*. Such an *ever-united yogi* easily attains Bhagavan. Firmly believing that only Bhagavan is one's own, and that the body, senses, *prana*, mind, and intellect are not one's own, makes Bhagavan easily attainable. However, continuing to consider the body, etc., as one's own, does not make Bhagavan easily attainable. One's distinctness from Bhagavan and one's unity with the world has never occurred, will never occur, and can never occur. Thus, humans have a natural non-duality with Bhagavan and a natural distinction from the world. But due to error, humans consider themselves separate from Bhagavan and Bhagavan separate from themselves, and they consider themselves to be the body and the body to be their own. Because of this inverted thinking, humans remain entangled in the cycle of birth and death (*janma-marana chakra*). When this erroneous notion is completely eradicated, Bhagavan becomes naturally attainable. Verses eight to thirteen describe the remembrance of the *Saguna-Nirākāra* (personal, formless) and *Nirguna-Nirākāra* (impersonal, formless). In both these forms of remembrance, *Pranayama* (yogic breathing control) plays a primary role, which is difficult to master. Even in the dire situation of the final moment, one requires such mastery over the *pranas* to be able to fix them between the eyebrows or direct them to the *murddha* (crown or tenth gate) by the power of *Pranayama*. However, in the remembrance of Bhagavan, this difficulty does not exist, because here there is no concern for the *pranas*. Here, there is the *swatah-siddha sambandha* (naturally established relationship) of the *sadhaka* (spiritual aspirant) with Bhagavan from *anadi-kala* (beginningless time). In this relationship, there is no need for the senses, mind, intellect, *prana*, etc. Therefore, at the time of death, there is no need to direct the *pranas*, etc. Just as one does not worry about an object breaking or getting damaged if it is insured, similarly, upon surrendering oneself (including body, senses, mind, and intellect) to Bhagavan, the *sadhaka* never experiences even the slightest worry about their destiny. This is because this spiritual practice is not born of action or practice; rather, it is an awakening to the real relationship. Therefore, there is no trace of difficulty in it. It is for this reason that Bhagavan has declared Himself to be easily attainable. Connection – Now, in two verses, Bhagavan describes the glory of His attainment.