The Lord broke into a smile on hearing these words. "Arjuna! you have described the mind and known its nature very well. But it is not an impossible task; the mind can be mastered, however difficult the task might be. By systematic practice (Abhyasa) and by relentless inquiry (Vichara) and detachment (Vairagya) - the mind can be mastered. There is no task that cannot be accomplished by steady practice. Place faith in the Lord and practise with the certainty that you have the power and the grace - and all tasks become easy.

"Therefore, whoever enters upon this Sadhana with determination will attain the supreme goal, available only for souls transmuted through several births. Remember, the person who has achieved Yoga is superior to the person who is the master of ritual Karma; so strive, O Arjuna, to become a Yogi, to attain that high and holy status. But this is not all you have to do. There is a status higher than even this. Whoever fixes his entire consciousness in Me, whoever earnestly meditates on Me, to the exclusion of everything else, he is superior to all, he is a Maha-yogi."

"Dhyana yoga and Jnana yoga both are inner disciplines; they are based on Sadhana and Bhakthi. Without these two they are both unattainable; the pursuit itself is vain. A Sadhaka deprived of them is as a wooden doll, lifeless, unaware of the goal. The basic requisite is deep-rooted Prema towards the Lord. How can you get this? By getting to know the glory, the splendour, the nature and characteristics of the Lord, His Swabhava and Swarupa. That is why I am now instructing you about these. I am imparting to you fully the wisdom of the Sastras, supplemented by the wisdom of inner experience. Know that there is nothing further for you to know. Of the thousands of aspirants, there are a few who strive to acquire this Jnana. And of these only some one single individual achieves success. All who start do not reach the goal."

"Arjuna! Note that there is nothing higher than Me in the world. All are strung in Me like flowers on a string. The five elements, Manas, Buddhi and Ahamkaram - these eight varieties of Prakrithi have produced the Sthula-Sukshma Prapancha, the gross and the subtle in creation. This is called A-paraa Prakrithi. There is another Prakrithi distinct from this. That is known as Paraaprakrithi. It is neither Sthula nor Sukshma; it is Chaithanya, indwelling in the Jivi, the Jagath itself is its aspiration."

"The Lord first created the gross world and then as Jiva, He entered it and rendered it Chith, by His Chaithanya. This is declared clearly in the Vedas. You must consider the A-paraa Prakrithi to be the Swabhava of Parameswara and the Paraa-prakrithi to be His Swarupa. Dwell on the meaning of these Swabhava and Swarupa and grasp it well. The gross is bound by the dictates of Chaithanya, which is Sarvaswathanthra, complete master, ever free."