अनन्यचेताः सततं यो मां स्मरति नित्यशः ।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः ।। ८.१४ ।।
मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् ।
नाप्नुवन्ति महात्मानः संसिद्धिं परमां गताः ।। ८.१५ ।।

ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ |
tasyāhaṁ su-labhaḥ pārtha nitya-yuktasya yoginaḥ || 8.14 ||
mām-upetya punar-janma duḥkhālayam-aśāśvatam |
nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ || 8.15 ||

Devotion – an all-fold insurance against worldly miseries

Although the adherence of the mind at the time of leaving the body will irresistibly determine the outcome that meets one thereafter, Krishna does not want the earnest seeker to risk any such indefiniteness. Using the necessary viveka (discrimination), the seeker, he says, should exercise the better option of preserving continuity and exclusiveness in his devotional practice. To encourage, nay even compel, such an option, he explains, rather extols, how rewarding is such a course of ceaseless reliance:

To that constantly united yogin who remembers Me exclusively, I am easily available. Attaining to Me, the high-souled people beget such spiritual perfection, siddhi, that they no more fall victim to perishability, the pitiable abode of misery.

To make the devotional note supreme, exclusive and ceaseless, is the real crux of spiritual seeking and achievement. True, the Vedas and other texts prescribe a variety of disciplines and performances like the protracted rituals. Religionists, as a rule, get fascinated by these. But what do these performances ultimately bring about, either here or hereafter? It is one thing to be fascinated by something on first hearing. But it is altogether different to think about such fascination and arrive at the necessary insight and resolve.

Right from the start, Krishna’s task has been to enlighten Arjuna and inculcate in him the much needed discrimination, which alone can bestow real strength, support and refuge to the mind to face the world and all the plights and fates it fetches. Beginning with the exposition of the immortal Soul to dispel Arjuna’s fear of war – fear of causing death to the relatives and friends, and of consequent sin and moral downfall – Krishna proceeded to discuss the genesis of karma, describing how it relates to the overall scheme of creation as well as one’s own individual nature.

This suddenly kindled Arjuna’s interest and enquiry. Krishna’s exposition naturally broadened and deepened to cater to the new quest of Arjuna. He analyzed the place of activity in the scheme of human life and the world, presenting a new spirit and purpose in both. Everything, he said, can become a yoga-sadhana, provided the intelligence is rightly awakened and the mind is poised to derive purity and expansion.

Spiritual pursuit is not so much a rarity, a struggle or persecution, as it is an august process of self-refinement and self-sublimation. The discussion became more and more authentic, rational and philosophical, throwing light and clarity on a number of thoughts, systems and beliefs. Everywhere Krishna brought the one idea of yoga and yoga-sadhana. Many an allied concept like yajna and its overall linkage with Nature and social welfare also came up for scrutiny and discussion. Krishna then went on to describe the art and process of meditation, showing how it leads the mind to inward absorption and outer expansion, to make one stable, harmonious and creative.

Adding a typical devotional dimension to the discussion, he now emphasizes that the exclusiveness and continuity of any thought process is what makes the mind great and invincible. To take to devotion to the Teacher or God is to deserve the supreme spiritual perfection (samsiddhih). Devotion in its fullness makes one a mahatma (high-souled). Such Mahatmas do not fall a prey to the allurements of the world and become miserable. Devotion is an all-fold insulation and insurance against worldly miseries of all kinds. Exclusiveness (ananyacetah) is the one note that makes devotion invaluable and rewarding.