The Bhagavad Gita · 1 of 2 · tr. Kashinath Trimbak Telang
Chapter X, Section 1a
CHAPTER X.
Yet again, O you of mighty arms!
listen to my excellent words, which, out of a wish for your welfare, I speak to you who are delighted (with them).
Not the multitudes of gods, nor the great sages know my source; for I am in every way the origin of the gods and great sages.
Of (all) mortals, he who knows me to be unborn, without beginning, the great lord of the world, being free from delusion, is released from all sins.
Intelligence, knowledge, freedom from delusion, forgiveness, truth, restraint of the senses, tranquillity, pleasure, pain, birth, death, fear, and also security, harmlessness, equability, contentment, penance, (making) gifts, glory, disgrace, all these different tempers of living beings are from me alone.
The seven great sages, and likewise the four ancient Manus , whose descendants are (all) these people in the world, were all born from my mind , (partaking) of my powers.
Whoever correctly knows these powers and emanations of mine, becomes possessed of devotion free from indecision; of this (there is) no doubt.
The wise, full of love , worship me, believing that I am the origin of all, and that all moves on through me.
(Placing their) minds on me, offering (their) lives to me, instructing each other, and speaking about me, they are always contented and happy.
To these, who are constantly devoted, and who worship with love,, I give that knowledge by which they attain to me.
And remaining in their hearts, I destroy, with the brilliant lamp of knowledge, the darkness born of ignorance in such (men) only, out of compassion for them.
Ar g una said: You are the supreme Brahman, the supreme goal, the holiest of the holy.
All sages, as well as the divine sage Nârada, Asita , Devala, and Vyâsa, call you the eternal being, divine, the first god, the unborn, the all-pervading.
And so, too, you tell me yourself, O Kesava!
I believe all this that you tell me (to be) true; for, O lord!
neither the gods nor demons understand your manifestation .
You only know your self by your self.
O best of beings!
creator of all things!
lord of all things!
god of gods!
lord of the universe!
be pleased to declare without, exception your divine emanations, by which emanations you stand pervading all these worlds.
How shall I know you, O you of mystic power!
always meditating on you?
And in what various entities , O lord!
should I meditate on you?
Again, O Ganârdana!
do you yourself declare your powers and emanations; because hearing this nectar, I (still) feel no satiety.
The Deity said: Well then, O best of Kauravas!
I will state to you my own divine emanations; but (only) the chief (ones), for there is no end to the extent of my (emanations).
I am the self, O Gu d âkesa!
seated in the hearts of all beings .
I am the beginning and the middle and the end also of all beings.
I am Vish n u among the Âdityas , the beaming sun among the shining (bodies); I am Marî k i among the Maruts , and the moon among the lunar mansions .
Among the Vedas, I am the Sâma-veda .
I am Indra among the gods.
And I am mind among the senses .
I am consciousness in (living) beings.
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The text states that all tempers and movements of living beings are from the speaker alone, indicating a divine ordering of all affairs.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage explicitly describes a cascade of divine powers, sages, and attributes flowing from the single source (Krishna/Vishnu) to all beings.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The speaker offers 'excellent words' and divine knowledge specifically to the devoted, noting that even gods and sages do not know his source without this revelation.
Disciplined inward attention — sitting, focused, or open-awareness practice — as a stand-alone term that umbrellas active_contemplation, inner_silence, and dhyana-style sitting.
Arjuna asks how he should 'always meditate' on the deity and in what entities he should focus his contemplation.
The merging of the individual soul or self with the divine, transcending personal identity.
The text describes the devotee's mind being placed on the divine and the divine remaining in their hearts, leading to a state of contentment and eventual attainment.