अनन्यचेताः सततं यो मां स्मरति नित्यशः।
तस्याहं सुलभः पार्थ नित्ययुक्तस्य योगिनः।।8.14।।
8.14. And whosoever constantly bears Me in mind never attached to any other object-for this Yogin, ever devout, I am easy to attain, O son of Prtha !
8.12-14 Sarvadvarani etc., upto Yoginah. The gates : the sense organs, like the eyes and not the place of excrement etc. Restraining the mind in the heart : By this, only the absence of attachment towards the objects, and not any seat, is stated. Ones own Prana : the driver of ones own Self (the vital air). So, the meaning is Fixing this Prana in the head i.e., the very Self with the Power-of-Will, lying beyond all categories. Thus the controlling of body [has been prescribed]. Reciting Om : This denotes the act of controlling the sense of speech. Meditating on Me : It signifies the non-wandering of the mind over other objects. Whosoever travels well : Whosoever travels day after day not to return back (i.e., for final emancipation). Therefore casting away the body i.e., longing How to avoid taking once again the body, a repository of all troubles, whosoever remembers Me always with his mind, that thinks nothingelse-he reaches Me i.e., he realises My state. Really the Sage (Vyasa) does not favour [the idea of] upward flight [of the Soul from the body] that may go against the pronounced intention of [attaining] total identity with the Absolute Brahman that admits no duality. Therefore it has been said : If the Siva-existence (the Absolute State) is Omnipresent, then the upward flight serves no purpose indeed. On the othe hand, if Siva (the Absolute) is not Omnipresent then the upward flight cannot yield Siva (the Auspicious one, the Absolute). Alternately [the Gita passage may be interpreted as :] If some persons have not undergone the process of constant practice, yet at the time of death there arises [in them] - due to some undefinable reason, like the Free Will of the Lord and the like-a condition, similar to the one mentioned above, then [in the case of those persons] this condition itself - characterised as the flight from the body (getting oneself disassociated from the body) - is stated [by the Sage] as a means obstructing all the other potential mental impressions. That is why in the passage starting That unchanging one which the Veda-knowers speek of and ending I shall tell you that, [the Sage] has made a solemn declaration in order to explain the astonishing nature of the reflection on the Bhagavat - even though it lasts only a moment - marked by the destruction of all the [other] potential mental impressions. Hence the great teachers also say : O Sambhu ! If You could set Your foot, atleast for the duration of a single winking of the eye, in [my] blemishless mind, what else would You not accomplish [for me]. That is why, with a view to satisfy those who raise the estion But the breaking [of body of the wise] has been found without remembrance [of the Lord] at the time of departure, here it is said He who [remembers Me] constantly with the mind, not attached to any other thing. The meaning of it is : He whose mind is not attached to any other result to be achieved. For him I am easy to attain : For him there is no need to undertake the trouble of searching for a suitable time for departure; making pilgrimage to sacred places; [waiting for] the time of the summer solastice; taking shelter in the temples; augmenting the [Strand] Sattva; remaining absorbed in the thought [of the Lord]; [expecting] the auspicious moment of einox and of the day [time]; selecting a locality that is naturally pure; having body free from dirt of attachment (or unguent); wearing clean cloth; and similar other ones. Hence it has been stated earlier [under VIII, 5-7 above] Either in a sacred place or in the house of a dog-cooker etc. But it has been declared that He attains My State. Will there he rirth for him even after attaining that State ? Considering this doubt [the Lord] says :
Ananyachetaah satatam yo maam smarati nityashah; Tasyaaham sulabhah paartha nityayuktasya yoginah.
ananya-chetāḥ—without deviation of the mind; satatam—always; yaḥ—who; mām—Me; smarati—remembers; nityaśhaḥ—regularly; tasya—to him; aham—I; su-labhaḥ—easily attainable; pārtha—Arjun, the son of Pritha; nitya—constantly; yuktasya—engaged; yoginaḥ—of the yogis
