Explaining the intricacies of meditation, Krishna makes it clear that it can be practised only when the mind is completely purified and single-pointedly seeks the Absolute. This calls for the sadana of controlling one’s senses, thoughts and desires, pointed out Sri M. in a discourse. The road is long and arduous, from the stage of a beginner, when one nurtures the ambition to train the mind, to that of the middling state when the only sadana of ‘nishkama’ karma is practised to become eligible for jnana and dhyana yogas, to that of attaining Samadhi, the ultimate stage.
From this it is clear that chitta suddhi is to be gained through karma yoga. The fact is one cannot turn away from the world and hope to gain mental equanimity. So Krishna advises that one does his ordained duties but consciously tries to be unselfish in his thought, word and deed. This is also difficult, He says, but can be overcome by dedicating all actions and the fruits to God. This also is easier said than done and needs the conviction that all what one considers as belonging to him, such as the faculties and capacities in him by which he is able to function owe their source in Him. The Kenopanishad teaches this truth through a story when once Indra and other celestial beings are seen to revel in their victory. At that time they see a mysterious being in the form of a Yaksha before them. Agni and Vayu, proud of their abilities, offer to find the identity of the yaksha; but instead are stumped when the yaksha gives them a simple task. Agni tries in vain to burn a mere blade of grass and Vayu cannot blow it away. Then Goddess Uma reveals the Supreme Truth that is the fountainhead of the entire creation that endows all with their identities, energies and faculties.