Comment: By remembering in any activity that we are doing, remembering His name consciously.
That’s right. The ‘memory’ of the Divine is usually quite difficult. As I told you that it requires a big effort to lift your eyes from the ground: it is not easy. To feel the delight of the presence of the Divine is the real Bhakti; but once that has seized your heart, you can always remain in the state of memory of God, constantly, whatever else may be your activity, whatever may be your process of knowledge, or action, or will, whatever, you cannot forget the Divine. Your heart is seized by the Divine; then you can never forget Him. This is the secret of smara.
Therefore, He says: yudhya ca, even when you fight:
tasmātsarveṣu kāleṣu māmanusmara yudhya ca | (VIII, 7)
This is the great secret which Sri Krishna gives; just as He says namas kuru: you do praṇām to Me. Sri Krishna tells Arjuna: now, do praṇām to Me. Similarly He says māmanusmara: you remember Me. So:
“Therefore, you should always think of Me and fight. With your mind and intellect surrendered unto Me, you will, without doubt, attain to Me exclusively.”
abhyāsayogayuktena cetasā nānyagāminā |
paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan ||8|| (VIII)
“Whoever meditates on Me with his mind controlled by constant practice of Yoga and not wandering astray, O Son of Pritha! he attains to Him, the effulgent- the Supreme Purusha.”
kaviṁ purāṇamanuśāsitāram aṇoraṇīyāṁsam anusmared yaḥ |
sarvasya dhātāram acintyarūpam ādityavarṇaṁ tamasaḥ parastāt ||9|| (VIII)
prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak sa taṁ paraṁ puruṣamupaiti divyam ||10||(VIII)
These two paragraphs give you the condition in which you should reach when you can remember the Divine: it is a complete synthesis of devotion, Karma and Jnana.
(9)“He who meditates on the seer (on the omniscient), the ancient, the ruler of all, the subtler than the subtlest, the sustainer of all, whose form transcends thought, and who is effulgent like the sun and is beyond darkness.”
(10)“One who does so, at the time of his departure, with an unwavering mind, endowed with devotion, and power of Yoga and establishing completely his pranas in the centre of the eyebrows, he attains that Supreme effulgent Purusha and Divine.”
It only already shows how much knowledge already you should have of the nature of the Divine. Without that knowledge you cannot have this kind of Bhakti, and this kind of smara of the Divine, with ‘unwavering mind’ at the end of your life. Actually that point is a very difficult point; and to concentrate and to remember God at that time is normally very difficult.
yadakṣaraṁ vedavido vadanti viśanti yadyatayo vītarāgāḥ |
yadicchanto brahmacaryaṁ caranti tatte padaṁ saṁgraheṇa pravakṣye ||11|| (VIII)
“I shall now tell you that state which the knowers of the Vedas call Akshara-Omkara into which the ascetics free from passion enter, aspiring to which, they practice Brahmancharya.”
Now, He explains. In all these propositions, you will find, a synthesis of Jnana yoga, Karma yoga, Bhakti yoga:
sarvadvārāṇi saṁyamya mano hṛdi nirudhya ca |
mūrdhnyādhāyātmanaḥ prāṇaṁ āsthito yogadhāraṇām ||12|| (VIII)
“Having restrained all the gateways of senses, drawing the mind within the heart, and concentrating the pranas at the space between the eyebrows, established in yogic meditation.”
“Repeating the mono-syllable AUM which is Brahman, meditating upon Me whosoever departs, giving up his body, he attains the Supreme Goal.” (VIII, 13)
ananyacetāḥ satataṁ yo māṁ smarati nityaśaḥ |
tasyāhaṁ sulabhaḥ pārtha nityayuktasya yoginaḥ ||14|| (VIII)
“He who constantly remembers Me thinking of none else, I am easily attained, O Son of Pritha! by him who is a Yogin ever controlled.”
Now, you will see 12&13: the 12th is basically the process of Jnana yoga. In the next one, in the 13th:
oṁ ity ekākṣaraṁ brahma vyāharan: OM is a very important syllable which is used in making sacrifices. So here, there is a tremendous stress upon Karma yoga. And the next one is smara, is a Bhakti yoga. All the three are to be interrelated so that there is no distinction between the movement of Jnana and Bhakti and Karma. Karma becomes Bhakti. Bhakti becomes Jnana. Jnana becomes Bhakti. All the three are interrelated and become one.
mām upetya punar janma duḥkhālayam aśāśvatam |
nāpnuvanti mahātmānaḥ saṁdiddhiṁ paramāṁ gatāḥ ||15|| (VIII)
“Having reached Me, these great souls are not born again in this transient world, which is the abode of sorrow because they have reached the highest perfection.”
ābrahmabhuvanāl lokāḥ punar āvartino ’rjuna |
māmupetya tu kaunteya punar janma na vidyate ||16|| (VIII)
“O Arjuna! All the worlds up to the realm of Brahman are subject to repeated return, but one who attains unto Me, O Son of Kunti! never takes rebirth.”
sahasrayugaparyantam ahar yad brahmaṇo viduḥ |
rātriṁ yugasahasrāntāṁ te ’horātravido janāḥ ||17|| (VIII)
“Those who know that the day of Brahma extends for a thousand Yugas, and his night lasts for another thousand Yugas, they are the knowers of day and night.”
This what I spoke to you about the knowledge of astronomy and the knowledge of astrology, the whole idea of time in which what Sri Krishna says is that there are moments when the Divine is creative, there are moments where the Divine withdraws and withdraws everything that is created. And according to the Vedic astronomy, one thousand Yugas constitute one day when the Divine is manifesting and creatively acting. Then there are one thousand Yugas during which He goes on withdrawing and remains at rest, you might say, He does not manifest.
Comment: When he says all the worlds up to the realm of the Supramental?
There are many worlds: there are these vital world, mental world and then overmental world and then the supramental world. Now, as long as you move up to the mental world you are still in bondage; you are obliged to return. It is only when you can go beyond it, and when you can reach the supreme Divine Himself, then only you have no necessity to come back on the earth.