Being a practical text-book of religion, the Geeta is never satisfied by giving mere philosophical discourses. Every discourse, after explaining a definite aspect of our philosophy, prescribes immediately a way of training by which the imperfect can aspire to be and ultimately achieve Perfection.

HE WHO SERVES ME WITH UNSWERVING DEVOTION — Love for God is called “devotion.” Our minds revel readily and with pleasure wherever there is love. Our entire nature is fed by our thoughts, and, as the thoughts, so the mind. To contemplate steadily upon the Infinite Nature of the Self is, ultimately, to become the Self, and thus end our limited, mortal ego.

Contemplation upon the nature of the Lord in all sincerity and intensity cannot be maintained effectively at all times. As we are today, we are not capable of maintaining the mind in a state of meditation all the time. Therefore, Krishna, knowing this weakness of man, advises a practical method of maintaining this thought for a longer period of time through the process of dedicated service (seva). That all work, if intelligently undertaken in a spirit of dedication and service, can be readily converted into a worship, has already been explained in Chapter-III. This clearly and evidently shows that mere devotion to the Lord is not enough. The Gita Acharya expects his devotees to bring religion from the Pooja-rooms and temples to the fields of their every-day-life of activities and in all their contacts with others around.

Such a practice of constant God-awareness and dedicated service removes the agitations of the mind and tunes up the inner instrument for a more efficient flight through meditation. Tamas and Rajas get more and more reduced, and thereby the proportion of Sattwa in the seeker’s subtle constitution increases. And such a seeker “IS FIT TO BECOME BRAHMAN.” Such an individual who has gained a wealth of Sattwa in his inward composition will discover in himself a greater ability and poise during his meditation. The re-awakening to the consciousness of the Self cannot then be very far off.

Here, it is said that the seeker is fit for becoming Brahman. To realise Brahman is to become Brahman, to realise the waker, is to become the waker.

HOW CAN THE SAGE HIMSELF BE BRAHMAN? LISTEN:

And he-be he a monk or a man of action (rites and duties)-, yah, who; sevate, serves; mam, Me, God, Narayana residing in the hearts of all beings; avyabhicarena, through the unswerving-that which never wavers-; bhakti-yogena, Yoga of Devotion-devotion [Bhakti (devotion), supreme Love, through which one becomes united (with God) is yoga.] itself being the Yoga-; sah, he; samatitya, having transcended; etan, these; gunan, qualities as described; kalpate, qualifies, i.e. becomes fit; brahma-bhuyaya,-bhuyah is the same as bhavanam-, for becoming Brahman, for Liberation. How this is so is being stated: