yogÄŤ yuĂąjÄŤta satatam
ÄtmÄnaáš rahasi sthitaḼ
ekÄkÄŤ yata-cittÄtmÄ
nirÄĹÄŤr aparigrahaḼ
yogÄŤ - a transcendentalist; yuĂąjÄŤta - must concentrate in KášášŁáša consciousness; satatam - constantly; ÄtmÄnam - himself (by body, mind and self); rahasi - in a secluded place; sthitaḼ - being situated; ekÄkÄŤ - alone; yata-citta-ÄtmÄ - always careful in mind; nirÄĹčḼ - without being attracted by anything else; aparigrahaḼ - free from the feeling of possessiveness.
KášášŁáša is realized in different degrees as Brahman, ParamÄtmÄ and the Supreme Personality of Godhead. KášášŁáša consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. But those who are attached to the impersonal Brahman or the localized Supersoul are also partially KášášŁáša conscious, because the impersonal Brahman is the spiritual ray of KášášŁáša and the Supersoul is the all-pervading partial expansion of KášášŁáša. Thus the impersonalist and the meditator are also indirectly KášášŁáša conscious. A directly KášášŁáša conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and ParamÄtmÄ. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogÄŤ are imperfectly KášášŁáša conscious.
Nevertheless, all of these are instructed herewith to be constantly engaged in their particular pursuits so that they may come to the highest perfection sooner or later. The ďŹrst business of a transcendentalist is to keep the mind always on KášášŁáša. One should always think of KášášŁáša and not forget Him even for a moment. Concentration of the mind on the Supreme is called samÄdhi, or trance. In order to concentrate the mind, one should always remain in seclusion and avoid disturbance by external objects. He should be very careful to accept favorable and reject unfavorable conditions that affect his realization. And, in perfect determination, he should not hanker after unnecessary material things that entangle him by feelings of possessiveness.
All these perfections and precautions are perfectly executed when one is directly in KášášŁáša consciousness, because direct KášášŁáša consciousness means self-abnegation, wherein there is very little chance for material possessiveness. ĹrÄŤla RĹŤpa GosvÄmÄŤ characterizes KášášŁáša consciousness in this way:
anÄsaktasya viᚣayÄn, yathÄrham upayuĂąjataḼ
nirbandhaḼ kášášŁáša-sambandhe, yuktaáš vairÄgyam ucyate
prÄpaĂącikatayÄ buddhyÄ
hari-sambandhi-vastunaḼ
mumukᚣubhiḼ parityÄgo
vairÄgyaáš phalgu kathyate
âWhen one is not attached to anything, but at the same time accepts everything in relation to KášášŁáša, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to KášášŁáša is not as complete in his renunciation.â (Bhakti-rasÄmášta-sindhu 1.2.255â256)
A KášášŁáša conscious person well knows that everything belongs to KášášŁáša, and thus he is always free from feelings of personal possession. As such, he has no hankering for anything on his own personal account. He knows how to accept things in favor of KášášŁáša consciousness and how to reject things unfavorable to KášášŁáša consciousness. He is always aloof from material things because he is always transcendental, and he is always alone, having nothing to do with persons not in KášášŁáša consciousness. Therefore a person in KášášŁáša consciousness is the perfect yogÄŤ.