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Reference: Course on The Bhagavad Gita

NOTE: The following translation of the Sanskrit verses into English is obtained from Srimad Bhagavad Gita, SADHAKA SANJIVANI by Swami Ramsukhdas, published by Govind Bhawan Karyalaya, Gita Press, Gorakhpur, INDIA. For original comments please consult the above book. Abbreviated comments in color are provided by Vinaire.]


Chapter 10


The blessed Lord said:
Once again, O mighty-armed, listen to My supreme word, which I shall speak to you, who are so loving, out of solicitude for your welfare. (X-1)


Neither gods nor the great sages know the secret of My origin; for I am the prime cause in all respects of gods as well as the great sages. (X-2)


He who knows Me as unborn and beginningless, as the Great Lord of the world, he, undecided among men, is purged of all sins. (X-3)

Where the Laws of nature originate from is not known. But one, who knows that these Laws are overarching, follows them and is purged of all sins.


Intellect, wisdom, non-delusion, forgiveness, truth, self-restraint (control over the mind and the senses), joy (pleasure), and sorrow (pain), evolution and dissolution, fear and fearlessness, non-violence, equanimity, contentment, austerity, charity, fame and disrepute—these diverse feelings of creatures emanate from Me alone. (X-4,5)

The Laws of nature evolve the following metaphysical characteristics as part of awareness:

(1) BUDHIH (intellect): the power of forming and retaining conceptions and general notions, intelligence, reason, intellect, mind, discernment, judgement etc.

The sense organs convert the interaction with external (physical) energy of Akasha into electro-chemical signals, which are then converted into internal (metaphysical) energy by the cells of the body. The mental matrix then assimilates the incoming with stored internal energy to generate perceptions in real time. This assimilation also leads to the formation of concepts and general notions that are retained to speed up subsequent assimilations. This is the intellect functioning.

(2) JNĀNAM (wisdom): knowing, becoming acquainted with, knowledge, (especially) the higher knowledge (derived from meditation on the one Universal Spirit) etc.

This is the understanding resulting from the assimilation of all mental matrices in the universe. It makes up the Attention field. These ultimate considerations are continuous, harmonious and consistent like the universe they are reflecting.

(3) ASAMMOHAH (non-delusion): (noun) calmness, composure, deliberateness, (adjective) not-confused.

Self is composed of the attention field, mental matrix and the body. Attention field forms a continuum, but the mental matrices and bodies are discrete condensations within it. Together the mental matrix and body form an identity, which is like a covering for self. A person generally confuses identity with self. In asammohah, one is aware of the difference between self and identity and the relationship between the two.

[To be continued…]


The seven great seers, the more ancient four Sanaka etc., and fourteen Manus, who are all devoted to Me, are born of My mind and all these creatures in the world have come forth from them. (X-6)


He who knows in reality this divine glory and power of Mine is endowed with unfaltering Yoga of devotion; of this there is no doubt. (X-7)


I am the origin of the whole creation; from Me all things move. The wise knowing this, full of devotion, worship Me. (X-8)


With their minds fixed on Me, with their lives surrendered to Me, enlightening each other about My greatness and ever speaking of Me, they ever remain contented and delighted. (X-9)


To them, ever devout, worshipping me with love, I confer that Yoga of Wisdom (equanimity) by which they attain Me. (X-10)


In order to shower my grace on them, I, dwelling in their self (heart), destroy the ignorance—born darkness by the luminous lamp of wisdom. (X-11)


Arjuna said:
You are the Supreme Brahma (Eternal) (Pure Consciousness), the Supreme Abode, the Supreme Purifier, the Eternal Divine Person, the Prime Deity, the Unborn, the Omnipresent. Likewise all the sages have acclaimed You, as also celestial sage Narada, so also Asita, Devala and Vyasa; and You Yourself also proclaim this to me. (X-12,13)


I hold as true all that You tell me, O Kesava. Neither the gods nor the demons, O blessed Lord, know Your manifestation. (X-14)


You alone know Yourself by Yourself, O Supreme Person, O Creator of beings, O Lord of beings,  O God of gods, O Lord of the Universe. (X-15)


You alone can describe in full Your divine glories, by which You remain pervading these worlds. (X-16)


How may I know You, O Master of Yoga, by constant meditation? In what various aspects are You, O blessed Lord, to be meditated upon by me? (X-17)


Tell me again in detail, O Janardana, Your power of Yoga and Your glories; for I lnpw no satiety in hearing Your nectarean words. (X-18)


The blessed Lord said:
Now I shall tell you My divine glories in brief, O best of the Kurus, for there is no end to the details  of My manifestation. (X-19)


In the self, O Gudakesa, seated in the hearts of all beings I am the beginning, the middle and also the end of all beings. (X-20)


I am Visnu among the twelve sons of Aditi; and the bright rayed sun among the luminaries; I am the glory of the Maruts and the moon among stars. (X-21)


Of the Vedas I am the Sāmveda; I am Vāsva (Indra) among the gods; of the senses I am the mind and among living being I am consciousness. (X-22)


Among the Rudras I am Sankara; among the Yaksas (Genies) and Rakshasas (Demons) I am Kubera. Among the Vasus (a class of the gods) I am the god of fire, and of the mountains I am the Meru. (X-23)


Among priests, O Partha, know me to their chief Brhsapati; among generals I am Skanda; among the seats of water , I am the ocean. (X-24)


Among the great seers I am Bhrgu, of the words I am monosyllable ‘Om’; of sacrifices, I am the sacrifice of the constant repetition of the Lord’s name; and of the immovables, Himalaya. (X-25)


Of all trees I am Asvattha (the holy fig tree); among the celestial sages, Narada; among the Gandharvas (celestial monsters), Citraratha; among the siddhas (the Perfect), the sage Kapila. (X-26)


Among horses, know Me to be Uccaihsrava begotten of the churning of the ocean along with nectar; of lordly elephants Airavata (Indra’s elephant); among men, the king. (X-27)


Of weapons, I am the thunderbolt; of cows, I am the celestial cow Kamadhenu. I am the sexual desire which is attended by procreation; of servants, I am Vasuki. (X-28)


Of the Nagas (serpents) I am ananda (the serpent-god); of aquatic creatures and water-gods, I am Varuna; among the manes I am Aryama; and among rulers I am Yama, the god of death. (X-29)


Among the demons I am Prahalada; among reckoners I am Time; among beasts I am the Lion; and among birds, Garuda (the vehicle of Lord Vishnu). (X-30)


Among purifiers, I am the wind; among welders of weapon I am Rāma. Among fishes I am alligator; and among rivers I am the Ganges. (X-31)


Arjuna, I am the beginning, the end and also the middle of all creations. Of sciences, I am the science of the self (soul); in debates I am the reason. (X-32)


Of letters I am ‘A’; of word-compounds I am the dual (Dvandva). I am verily the endless Time; I am the sustainer of all, having My face on all sides. (X-33)


I am the all devouring Death. I am the source of future beings. Of females I am Kirti, Sri, Vāk, Smrti, Medha, Dhrti and Ksamā (the goddesses) presiding over the qualities Fame, Prosperity (Fortune), Speech, Memory, Intelligence, Steadfastness and Forgiveness respectively. (X-34)


Of the Sāma hymns I am Brhatsama; of Vedic verses, I am Gayatri. Of the twelve months of the Hindu calendar I am Margasirsa and of seasons I am the flowery spring. (X-35)


I am gambling of the deceitful practices; I am the glory of the glorious. I am the victory of the victorious, the resolution of the resolute; the goodness of the good. (X-36)


Among the members of the Vrsni clan, I am Krsa; among the Pandavas, Dhananjaya; among the sages I am Vyasa and among the seers I am the sage Sukra. (X-37)


I am the ruling-power (punishment) in rulers; I am righteousness in those who seek victory. Of secrets I am silence and I am wisdom of the wise. (X-38)


O Arjuna, I am the seed of all beings. There is no creature animate or inanimate that can exist without Me. (X-39)


O harasser of foes, there is no end of My divine glories; this is only a brief description by Me of the extent of My glories. (X-40)


Every such thing as is glorious, brilliant or powerful, know that to be a manifestation of a spark of My splendor. (X-41)


Or, what need is there, O Arjuna, for the detailed knowledge? I stand supporting the whole universe with a single fragment of Myself. (X-42)


Know to Mystery Meditation

Reference: KHTK Postulates

This meditation is done under the Discipline of Mindfulness. It helps the viewpoint of a person move from being in mystery to a state of full knowing.

During this meditation, the person starts by focusing on unconsciousness that denotes total mystery. Then he works his way up by focusing sequentially on mystery (unconsciousness, waiting), fixated on sex, eating, symbols, thinking, effort, and emotions, on looking, on knowing about, on not-knowing, and finally, on full knowing. 

At each level the meditation is resolving some sort of fixation. If you meditate at a level for a few minutes and find no fixations, simply move to the next level. If a fixation comes up then simply be aware of it and continue to meditate using the discipline of mindfulness. You will know when that fixation is resolved. You then move to the next level of focus.

You go through all these levels in sequence again and again. It may take weeks or months until you suddenly find that there are no fixations any more. As you make progress you will feel an increasing sense of freedom. Finally you will have a great sense of freedom.

“Meditate on mystery.”

A mystery is anything that remains unexplained or unknown. The anatomy of Mystery is an inability to predict, followed by terrific confusion and then total blackout. The person just shut it all off and said, “I won’t look at it anymore”. Mystery is the level of always pretending there’s something to know earlier than the Mystery. There really is nothing to know back of a Mystery, except the Mystery itself. Meditate on mystery until you recognize that it is a mystery. There is nothing earlier; you just have to look closely at what is there.

“Meditate on the mystery of unconsciousness.”

Unconsciousness is a condition wherein the organism is uncoordinated to greater or lesser degree in its analytical process and motor controls, such as, under anesthesia or in death. You meditate on the mystery of unconsciousness to see what comes up. Meditate on unconsciousness until the feeling of mystery starts to resolve.

“Meditate on the mystery of waiting.”

Waiting is inactivity or being in a state of repose, until something expected happens. You meditate on waiting to see if any mystery comes up. If so then meditate on it until the feeling of mystery is resolving.

“Meditate on being fixated on sex.”

When a person thinks he is not going to survive, he will go into the “sexing-ness band”. If you starve cattle for a while they’ll start to breed, and if you feed them too well, they’ll stop breeding. This shows that the fixation on sex is closely associated with the sense of survival. Meditate on any fixation related to sex for survival until whatever came up has resolved.

Meditate on being fixated on eating.”

Animals eat animals to stay alive. This is their level of knowledge. Here we have fixation on eating and the knowledge associated with it is very condensed. This is what we understand as the dog eat dog world. One has no appreciation of other people and things, other than as means for their own survival. Meditate on any fixation related to eating to survive until whatever came up has resolved.

Meditate on being fixated on symbols.”

A symbol contains mass, meaning and mobility and it is in motion relative to some orientation point. At this level a person figures with symbols. His sense of knowledge is very literal, and it doesn’t go any deeper than the surface. Meditate on any fixation on symbols until whatever came up has resolved.

Meditate on being fixated on thinking.”

At this level a person is fixated on thinking.  He is, forever, trying to figure things out. There is no progress because he cannot work or act. This is the “figure-figure” case. Meditate on any fixation on thinking until whatever came up has resolved.

Meditate on being fixated on effort.”

At this level a person got to touch everything and feel everything before he can know anything. He’ll get a mental image picture of a past incident in order to get an idea of what is happening to him in the present. He cannot observe for himself. Meditate on any fixation on effort until whatever came up has resolved.

Meditate on being fixated on emotion.”

At this level we have to have knowledge by emotion. A person has all kinds of emotions about things. He knows things by his emotional reaction to them. Meditate on any fixation on emotion until whatever came up has resolved.

“Meditate on looking.”

At this level we have to look to find out as opposed to simply knowing. Meditate on looking and not simply knowing until whatever came up has resolved.

“Meditate on knowing about.”

At this level a person has indirect knowledge of something as opposed to knowing it intimately. In this process you meditate on things you only know about indirectly until whatever came up has resolved.

“Meditate on not-knowing.”

There are things that we don’t know anything about and use speculation in their place. Then we start to believe that speculation to be the reality. In this process you meditate on knowledge that is speculation only until whatever came up has resolved.

“Meditate on knowing.”

There are things that you are so intimately familiar with that they have become part of your nature. You don’t even notice them. In this process you meditate on things that have become second nature to you until whatever came up has resolved.



Reference: Course on The Bhagavad Gita

NOTE: The following translation of the Sanskrit verses into English is obtained from Srimad Bhagavad Gita, SADHAKA SANJIVANI by Swami Ramsukhdas, published by Govind Bhawan Karyalaya, Gita Press, Gorakhpur, INDIA. For original comments please consult the above book. Abbreviated comments in color are provided by Vinaire.]


Chapter 9


The Blessed Lord said:
To you who do not cavil, I shall now unfold the most profound Knowledge (Jñāna), along with Realization (Vijñāna), knowing which you will be released from evil i.e., evil of worldly birth and death. (IX-1)


This knowledge with realization is the sovereign science, the sovereign secret, supremely holy, the most excellent, directly realizable, attended with virtue, very easy to practice and Imperishable. (IX-2)


People devoid of faith in the Dharma, failing to reach Me, O oppressor of the foes, revolve in the path of the mortal world. (IX-3)

Here the worldly birth and death is looked upon as an evil because it means that one’s evolution is not yet complete. The knowledge revealed here will bring about that remaining evolution. This knowledge is the icing on the cake. People who fail to evolve completely lack faith in the laws of nature, and so they keep cycling through the mortal world.


All this universe is pervaded by Me in My unmanifest form. All beings abide in Me, but I don’t abide in them. Nor do the beings dwell in Me; look at My divine Yoga (power). Being the creator and sustainer of beings, Myself does not dwell in them. (IX-4, 5)


As the mighty wind moving everywhere ever rest in ether, likewise know that all beings rest in Me. (IX-6)

“Me” seems to stand for the Laws of Nature. These laws guide the evolution from raw impulse/energy to the electromagnetic configuration of matter and chemicals, which further evolve into self-animation of life, and finally, to self-awareness of humans. Thus, this whole universe is pervaded by the laws of Nature. The self-awareness is the product of these laws of Nature. The laws of Nature are not a product of self-awareness. All beings rest in the Laws of Nature.


All beings, O Kaunteya, go into my Prakrti (the Prime cause) at the end of a Kalpa (Brahmā’s day) and I generate them again at the beginning of the next Kalpa. (IX-7)


Laying hold of My Nature, I bring forth, again and again this whole multitude of beings, subject to the influence of their own nature. (IX-8)


O Dhananjya (Arjuna), those actions, however, don’t bind Me, Who remain like one unconcerned, unattached to those actions. (IX-9)

All beings reduce to their basic potential, and then regenerate, as the universe goes through cycles according to its nature. The laws of Nature regenerate totally afresh together with the beings, so the evolution can be unique in each cycle. The beings are obviously subject to the influence of their own nature. The laws of nature, however, are totally independent of the universal cycle.


O Son of Kunti, with Me as the supervisor, Nature brings forth the whole creation, both animate and inanimate; the world, therefore, revolves. (IX-10)


Fools disregard Me as one putting on the human body, not knowing My supreme nature as the Great Lord of beings. (IX-11)


Those fools with vain hopes, vain actions and vain knowledge have embraced a nature which is fiendish, demoniacal and delusive. (IX-12)

Under the supervision of the Ultimate Law of Nature, the whole creation, both animate and inanimate, comes forth at the beginning of the universal cycle. This continues till the end of the universal cycle. Some are aware of this; others are not. Those who are not aware attempt to act vainly in conflict with the Laws of Nature hoping for different outcomes.

NOTE: Postulates that may be able to describe the Laws of Nature are being worked out here: Course on the Universe


But great souls, who possess a divine nature, knowing Me as the prime cause of creation; and imperishable, worship Me constantly with undivided mind. (IX-13)


Constantly chanting My names and glories, striving firm in vows, prostrating before Me, they worship Me with devotion, ever stead fast. (IX-14)


Others worship Me (as the One, Undivided Pure Consciousness) through their offering of Knowledge; while still others worship Me in My Universal Form, taking Me to be diverse in diverse celestial forms. (IX-15)

These verses describe the core of Jnana (knowledge) Yoga, Bhakti (devotional) Yoga, and Karma (Action oriented) Yoga.


I am the Vaidika ritual, I am the sacrifice, I am the offering to the departed, I am the medical herb, I am the sacred formula, I am the clarified butter, I am the sacred fire and I am the act of offering oblation into the fire. I am the knowable, the purifier, the sacred syllable Om and the three Vedas—Rk, Sāma and Yajus. I am the father, sustainer, mother, grand-father, goal, supporter, Lord, witness abode, refuge, disinterested friend, origin, end, resting place, store-house and the imperishable seed of this universe. (IX-16, 17, 18)

POSTULATE # 6: The cycle of the universe starts as a universal field of raw impulse and energy called Akasha.
COROLLARY: All forms in the universe evolve from condensation due to innate attractive attributes of Akasha.
In Hinduism, Akasha means the basis and essence of all things in the material world; the first element created. The cycle of the universe starts with Akasha, a continuum of raw impulse and energy. Akasha has inherent attributes of attraction, and, therefore, impulse and energy attract each other. They integrate and condense as a result. From this condensation emerges everything in this universe.


Arjuna, I as the sun, radiate heat,  withhold and send forth rain, I am immorality as well as death; I am being and non-being both. (IX-19)

त्रैविद्यामांसोमपाःपूतपापा यज्ञैरिष्ट्वास्वर्गतिंप्रार्थयन्ते।
तेपुण्यमासाद्यसुरेन्द्रलोक मश्नन्तिदिव्यान्दिविदेवभोगान्।।9.20।।

Those who perform actions with some interested motive as laid down in the three Vedas and drink the sap of soma plant, and thus purged of sin, worshipping Me as Indra, by sacrifices, pray to seek access to heaven, attaining Indra’s paradise as the result of their good deeds, enjoy the celestial pleasures of the gods. (IX-20)

तेतंभुक्त्वास्वर्गलोकंविशालं क्षीणेपुण्येमर्त्यलोकंविशन्ति।
एवत्रयीधर्ममनुप्रपन्ना गतागतंकामकामालभन्ते।।9.21।।

Having enjoyed the extensive heavenly world, they return to the world of mortals on the exhaustion of their merits. Thus taking recourse to action with interested motive enjoined by the three vedas and seeking worldly enjoyments they repeatedly go and come. (IX-21)

The Laws of Nature have existed even before the life organisms acquired the ability to be aware of life and death. Such awareness is also the outcome of the Laws of Nature. In this world, actions, motivated along the lines of the knowledge from Vedas, and accompanied by sacrifices, do lead to fulfillment. But such fulfillments are narrow in their scope and the cycle of such actions continues.


To those men who worship Me alone, thinking of no one else, who are ever-devout, I provide gain and security. (IX-22)


Even those devotees who, endowed with faith, worship other gods, worship Me alone, O son of Kunti, though not in accordance with rules. (IX-23)


I am verily the enjoyer of all sacrifices and I am the Lord. But they don’t know Me in reality; hence they fall. (IX-24)

Those who perceive the Laws of nature in everything are very secure in themselves. Even those who do not perceive the Laws of nature, do so by the Laws of nature. The Laws of nature always prevail. Those who are unaware of these laws suffer.


Those who worship the gods with self-interest, go to the gods after death, those who worship the manes reach the manes, those who adore the evil spirits, reach the evil spirits. But those who worship Me attainMe alone. (IX-25)


Whoever offers Me with devotion a leaf,  a flower, a fruit or even water, I accept the pious offering offered by him with love. (IX-26)


O son of Kunti, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you bestow as gift, whatever you do by way of penance, offer it all to Me. (IX-27)

You go where you direct your attention. If your attention is directed at the Laws of nature, you will attain the understanding of the Laws of nature. Let whatever you do be accompanied by the intention to seek out the Laws of nature.


With your mind firmly set in the Yoga of renunciation I.e., by offering all actions to Me, you will be free from the bondage of action yielding good and bad results; and freed from them, you shall attain Me. (IX-28)


I am the same to all beings; to Me there is none hateful, none dear.But those who worship Me with devotion are in Me and I am also in them. (IX-29)


Even if the vilest sinner worships Me with exclusive devotion, he should be considered a saint, for he has rightly resolved. (IX-30)

When the focus is on assimilating the mental matrix, one is reducing “karma” and minimizing new “karma”. In this direction lies the total freedom from knowing the Laws of nature. The Laws of nature are the same for everyone. Anyone, who is devoted to seeking out the Laws of nature, can attain total freedom regardless of their background.


Speedily he becomes virtuous and secures lasting peace. O Kaunteya, you vow for certain that My devotee never falls. (IX-31)


O Partha, women-folk, Vaisyas, Sūdras, and even those that are born of the womb of sin (such as the pariah) taking refuge in Me attain the Supreme God. (IX-32)


What wonder then that the holy Brahmanas and devout royal saints should attain Him. Therefore, having obtained this transient and joyless body, do worship Me. (IX-33)


Fix your mind on Me, be devoted to Me, adore Me, bow down to Me, thus making yourself steadfast in Me and entirely depending on Me, you will come to Me. (IX-34)

A person who is seeking out the Laws of nature, cannot help but become part of Nature. This is virtue. This is peace. Caste and sins are no barriers. Privileges are no wonders. This transient and joyless body is not everything. Knowing and living naturally without pretensions is everything.


Course on The Bhagavad Gita

Reference: Religion

The Bhagavad Gita, often referred to as the Gita, is a 700-verse Hindu scripture that is part of the epic Mahabharata. The Gita is set in a narrative framework of a dialogue between Pandava prince Arjuna and his guide and charioteer Krishna.

A quick reference to translations of a verse of Gita from different sources may be obtained at



0. THE BHAGAVAD GITA: Introduction










10. THE BHAGAVAD GITA: Chapter 10

20. Sanskrit Dictionary 1

21. Sanskrit Dictionary 2

22. Glossary of Spiritual Terms

23. Glossary for Bhagavad Gita

24. BOOK: Sanatana Dharma


Course on Human Nature

Human Nature

This course is currently being developed.


2: The Discipline of Mindfulness

3. The Cleared Individual

4. “KEX” Exercises

5: Extroversion & Orientation

6. TR0 with Mindfulness

7. Know to Mystery Process

8. Mindfulness Meditation

9. Viewpoint Expansion