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In this verse it is clearly stated that at the time of death the mind must be fixed in devotion to the Supreme Personality of Godhead. For those practiced in yoga, it is recommended that they raise the life force between the eyebrows (to the ājñā-cakra). The practice of ṣaṭ-cakra-yoga, involving meditation on the six cakras, is suggested here. A pure devotee does not practice such yoga, but because he is always engaged in Kṛṣṇa consciousness, at death he can remember the Supreme Personality of Godhead by His grace. This is explained in verse 14.

The particular use of the word yoga-balena is significant in this verse because without practice of yoga – whether ṣaṭ-cakra-yoga or bhakti-yoga – one cannot come to this transcendental state of being at the time of death. One cannot suddenly remember the Supreme Lord at death; one must have practiced some yoga system, especially the system of bhakti-yoga. Since one’s mind at death is very disturbed, one should practice transcendence through yoga during one’s life.

Lord Śrī Kṛṣṇa has recommended to Arjuna the practice of ṣaṭ-cakra-yoga, in which one places the air of life between the eyebrows. Taking it for granted that Arjuna might not know how to practice ṣaṭ-cakra-yoga, the Lord explains the process in the following verses. The Lord says that Brahman, although one without a second, has various manifestations and features. Especially for the impersonalists, the akṣara, or oṁ-kāra – the syllable oṁ – is identical with Brahman. Kṛṣṇa here explains the impersonal Brahman, into which the renounced order of sages enter.

In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate oṁ and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman’s features. This practice is very essential for the student’s advancement in spiritual life, but at the moment such brahmacārī (unmarried celibate) life is not at all possible. The social construction of the world has changed so much that there is no possibility of one’s practicing celibacy from the beginning of student life. Throughout the world there are many institutions for different departments of knowledge, but there is no recognized institution where students can be educated in the brahmacārī principles. Unless one practices celibacy, advancement in spiritual life is very difficult. Therefore Lord Caitanya has announced, according to the scriptural injunctions for this Age of Kali, that in this age no process of realizing the Supreme is possible except the chanting of the holy names of Lord Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

To practice yoga as suggested here, one first has to close the doors of all sense enjoyment. This practice is called pratyāhāra, or withdrawing the senses from the sense objects. The sense organs for acquiring knowledge – the eyes, ears, nose, tongue and touch – should be fully controlled and should not be allowed to engage in self-gratification. In this way the mind focuses on the Supersoul in the heart, and the life force is raised to the top of the head. In the Sixth Chapter this process is described in detail. But as mentioned before, this practice is not practical in this age. The best process is Kṛṣṇa consciousness. If one is always able to fix his mind on Kṛṣṇa in devotional service, it is very easy for him to remain in an undisturbed transcendental trance, or in samādhi.

It is clearly stated here that oṁ, Brahman and Lord Kṛṣṇa are not different. The impersonal sound of Kṛṣṇa is oṁ, but the sound Hare Kṛṣṇa contains oṁ.