In the previous ślokas, Bhagavān explained why lifelong remembrance matters, how regular meditation makes it possible, and the nature of the supreme reality being remembered. Now He describes a more demanding aspect of the gradual course to liberation: what a highly accomplished devotee must be capable of doing at the time of death.

Most people have little deliberate control over their body's vital functions. We can choose to walk or raise a hand, but functions such as breathing patterns, digestion, and heartbeat are largely regulated without our conscious intervention.

The scriptures describe an advanced spiritual discipline through which a highly trained yogi develops extraordinary mastery over the body's vital energies. In this śloka, Bhagavān describes such mastery as part of the preparation for departing through the gradual course to liberation.

First, the devotee must direct the life force through a particular route.

The life principle that sustains the body's vital activities is called prāṇa [vital life force]. The scriptures describe five principal functions of prāṇa, collectively called the pañca-prāṇas.

At the time of death, the accomplished yogi withdraws the vital energies from the different parts of the body and gathers them in the heart region. From there, the life force is directed upward through a subtle channel called the suṣumnā-nāḍī [the central subtle channel].

This channel is described as leading toward an opening at the crown of the head, called brahma-randhra [the opening associated with the upward departure toward Brahmaloka].

Bhagavān refers to placing the prāṇa between the eyebrows, bhruvor madhye. This region indicates the course of the central channel as it passes through the head.

These are descriptions from the traditional yogic account of the subtle body. They are not ordinary anatomical structures that can be identified or manipulated through physical pressure.

According to this teaching, departure through the crown leads the qualified devotee onto a special upward course called śukla-gati [the bright path]. This course leads to Brahmaloka, where the devotee eventually gains the knowledge necessary for liberation.

Second, the devotee must have developed exceptional mastery through yoga.

Such control cannot be produced by an ordinary person through a sudden decision at death.

Bhagavān therefore says yoga-balena [through the strength acquired by yoga]. The devotee must have undertaken extensive spiritual training, particularly through aṣṭāṅga-yoga [the eightfold discipline of yoga], including sustained practice of prāṇāyāma [regulation of the breath and vital functions].

Through this long preparation, the yogi develops mastery over the vital forces and the ability to direct their movement deliberately.

This is a highly specialized accomplishment. It is not something that follows automatically from practising a few breathing exercises or meditating occasionally.

Third, the devotee must maintain a perfectly steady mind.

Bhagavān uses the expression acalena manasā [with an unwavering mind].

At the time of death, when physical conditions may be difficult, the devotee must not become mentally distracted. The mind must remain steady enough to maintain remembrance of Bhagavān while the yogi undertakes the prescribed departure.

Ordinary concentration is easily disturbed by discomfort, fear, and strong emotions. The accomplished yogi has spent years disciplining the mind so that it can remain steady even under demanding circumstances.

This mental mastery, too, is the result of yoga-bala [the strength of sustained yogic practice].

Fourth, the devotee must have complete devotion to Bhagavān.

Physical control and mental steadiness are not sufficient by themselves.

Bhagavān adds bhaktyā yuktaḥ [endowed with devotion]. The devotee must be wholeheartedly committed to attaining Bhagavān, without competing desires for worldly or heavenly pleasures.

The mind remains directed toward the chosen form of Bhagavān, such as Kṛṣṇa, Rāma, Śiva, or Devī. The devotee's spiritual training, control of prāṇa, and steadiness of mind all serve this single goal.

Therefore, the practice described here has three inseparable requirements: mastery over prāṇa, an unwavering mind, and unwavering devotion to Bhagavān.

What does such a devotee attain?

Bhagavān says the devotee reaches the supreme, divine Puruṣa.

Puruṣa refers to Bhagavān as the one who dwells within every being and pervades the entire creation. Param means supreme or limitless, while divyam indicates His nature as self-luminous consciousness.

In the context of this chapter, attaining Bhagavān follows the course of krama-mukti [gradual liberation]. The devotee departs through the prescribed upward route, reaches Brahmaloka, receives the necessary spiritual knowledge, and thereby attains liberation.

This is different from gaining liberating knowledge while still living.

A seeker who prepares the mind through spiritual discipline and gains knowledge of the attributeless reality in this lifetime can attain liberation here itself, without needing this specialized yogic departure.

That distinction is important. The elaborate mastery described in 8.10 is a requirement of the particular gradual course under discussion, not a universal requirement for everyone seeking mokṣa.

Bhagavān's teaching therefore shows how demanding the gradual course can be. A devotee who follows it must be both a deeply committed worshipper and an exceptionally accomplished yogi.

The central teaching of 8.10 is not a breathing technique for ordinary people to attempt. It describes the extraordinary preparation required of a devotee who seeks liberation through Brahmaloka: mastery over the life force, absolute steadiness of mind, and complete devotion to the supreme Bhagavān.