It would be, naturally, the doubt of all seekers, especially before they enter the seat of meditation, as to how it is possible for a limited mind to understand or embrace the unlimited. This doubt can come to such seekers, who try only for intellectual appreciation of the philosophy of Vedanta; but all seekers could only be, in the beginning, mere scholarly students of the Vedantic literature. This is an unavoidable state in the Path of knowledge. The Science of Vedanta exhaustively deals with this problem and tries to explain how the mind, when made to meditate upon the Infinite, comes to transcend its own limitations and comes to experience the Infinite.

Here Krishna, introducing the theme to be dealt with in the next six chapters, assures Arjuna that He would explain the entire science and technique, which will clearly show how a meditator, by fixing his integrated mind upon the contemplation of the NATURE of the Self, can come to experience the Divine. From this chapter onwards the term ‘mind’ is to be understood, not as a debilitated and disintegrated mind, but as an integrated mind properly tutored to walk, implicitly obeying the will of the discriminative intellect. When such a mind is firmly established in full concentration upon the divine nature of its Godly potentialities, the seeker evolves double quick. The logic of this inward development, it is promised, will be the theme of this section.

NOW LISTEN TO WHAT I AM GOING TO SAY AS TO HOW YOU ALSO, THUS ACTING, WILL, WITHOUT DOUBT, KNOW ME IN FULL, POSSESSED OF INFINITE GREATNESS, STRENGTH, GRACE AND OTHER APPARENT ATTRIBUTES:

O Partha, mayi asaktamanah, having the mind fixed on Me- one whose mind (manah) is fixed (asakta) on Me (mayi) who am the supreme God possessed on the qualification going to be spoken of-. Yogam yunjan, practising the Yoga of Meditation, concentrating the mind-. Madasrayah, taking refuge in Me-one to whom I Myself, the supreme Lord, am the refuge (asraya) is madasrayah-. Anyone who hankers after some human objective resorts to some rite such as the Agnihotra etc., austerity or charity, which is the means to its attainment. This yogi, however, accepts only Me as his refuge; rejecting any other means, he keeps his mind fixed on Me alone. Srnu, hear; tat, that, which is being spoken of by Me; as to yatha, how, the process by which; you who, having become thus, jnasyasi, will know; mam, Me; asamsayam, with certainty, without doubt, that the Lord is such indeed; and samagram, in fullness, possessed of such qualities as greatness, strength, power, majesty, etc. [Strength-physical; power-mental; etc. refers to omniscience and will.] in their fullness.