yadaksharam vedavido vadanti vishanti yadyatayo veetaraagaahaa |
yadichchanto brahmacharyam charanti tatte padam sangrahena pravakshye || 11 ||

That which is declared imperishable by the knowers of the Vedas, that which dispassionate sages enter, that whose desire leads them to engage in the study of brahman; for you, I shall speak of that goal, in summary.
yat : that which
aksharam : impersishable
vedavidaha : knowers of Vedas
vadanti : declared
vishanti : enter
yat : that which
yatayaha : sages
veetaraagaahaa : dispassionate
yat : that which
ichchantaha : desiring
brahmacharyam : study of brahman
charanti : engage
tat : that
te : for you
padam : goal
sangrahena : in summary
pravakshye : I shall speak
Having spoken of the technique of meditating upon Ishvara’s form, Shri Krishna now begins the topic of meditating upon Ishvara’s name. This shloka is written in the style of the Upanishads, and just like the previous shloka, is in a different meter.
Before the actual technique of meditation is described, Shri Krishna highlights the qualifications of the seeker who is about to perform this meditation. He should be free of selfish desires, likes and dislikes, indicated by the word “veetaraagaahaa”. We have already encountered this word under the topic of karma yoga. Strong passions or dislikes become obstacles in meditation as they push the mind to jump from one thought to the other. Only one who has managed to control the mind can perform such meditation.
The seeker should also possess a strong desire to inquire into the knowledge of the eternal essence, indicated by the word “brahmachaari”. The typical meaning of this word, celibacy, is not used here. It is used to indicate one who “moves around” or is preoccupied with the study of brahman or the eternal essence. Most of us, however, are preoccupied with actions. We are “karmachaaris”. Preoccupation with action will also become an obstacle in meditation, as we have already seen in the sixth chapter.
Endowed with these qualifications, the seeker is ready to meditate upon that which is considered as the ultimate goal: the imperishable Ishvara or “aksharam”. What is the process by which one can perform this meditation? This is taken up in the next two shlokas.