In order for the seeker (sadhu) to achieve the above mental state, the Lord imparted the truth that the Self (Brahman) is the seer, the observer, and consciousness itself, which is eternal, into the seeker's heart through various means and in multiple places. All material existence, including the body, which appears to be objective, is temporary and therefore not real. Only the Self is real. To support this perspective, the Lord dedicates verses 11 to 30 of Chapter 2 to a discussion of the eternal, pure, awakened, formless, unchanging, inactive, and transcendental Self. The seeker (sadhu) who considers God to be the Self achieves self-realization only when the soul possesses these characteristics and progresses in spiritual self-discipline (sadhana). Any action or activity is nothing but the play of Guna. The Self has no connection with these actions or activities (V.8, 9; XIV.19) - the Self itself does nothing, nor does it cause anything to happen. By realizing and recognizing this, the seekers constantly and eternally experience the highest joy within themselves (V.13).The first two of the four practices of Naryana Yoga mentioned above are related to the worship of Brahman, while the third and fourth are associated with a form of worship in which the devotee sees the god as oneself. A question arises: Should the above four practices be performed at the end of abstract meditation, or during the meditation itself? Or are they related to both states? Our answer is that only the process described in line V.9, which is shown at the end of section (4), should be practiced while dealing with the world. On the other hand, what is given at the beginning of section (2) and must be practiced according to verse 17 of Chapter V should only be continued during meditation. The rest can usually be performed on both sides.Regarding this, the following excerpts from the Bhagavad Gita have attracted our special attention:
(1) vasudevah sarvamiti - Everything that appears is the same as God (VII.19).
(2) Sarva-bhuta-stham atma-bhava-stham, bhaktya mam bhajante mam ca sthitam (VI.31). "Those who are firmly established in knowledge worship Me, who am present in every being." Someone might ask: Why are these sections not mentioned in relation to the process described in the section (1) above? Our answer to this question is that both of these verses occur in the context of bhakti, and both relate to the soul that has realized God. Therefore, they are not mentioned in relation to the initial practice. However, if someone wants to treat these verses as being related to the path of knowledge, and proceed with practice accordingly, we cannot object to that.