Bhagavad Gita Chapter 10, Verse 9 (BG 10.9) — Meaning, Translation & Commentary

10.9 मच्चित्ताः with their minds wholly in Me? मद्गतप्राणाः with their life absorbed in Me? बोधयन्तः,enlightening? परस्परम् mutually? कथयन्तः speaking of? च and? माम् Me? नित्यम् always? तुष्यन्ति are satisfied? च and? रमन्ति (they) are delighted? च and.Commentary The characteristics of a devotee who has attained the realisation of oneness are described in this verse. The devotee constantly thinks of the Lord. His very life is absorbed in Him. He has consecrated his whole life to the Lord. According to another interpretation? all his senses (which function because of the Prana)? such as the eye are absorbed in Him. He takes immense delight in talking about Him? about His supreme wisdom? power? might and other attributes. He has completely dedicated himself to the Lord.He feels intense satisfaction and is delighted as if he is in the company of his Beloved (God). The Purana says? The sum total of the sensual pleasures of this world and also all the great pleasures of the divine regions (heavens) are not worth a sixteenth part of that bliss which proceeds from the eradication of desires and cravings. (Cf.XII.8)

Commentaries

Contemporary scholarly and practical interpretations for modern seekers.

This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.

Modern

When the mind becomes well-ordered and focused, only then can the seeker successfully meditate upon the Supreme Self through that mind. When thoughts arise concerning subjects other than the object of meditation, this concentration is broken. We experience no difficulty and require no effort in recognizing the electrical force in all electrical devices, or in identifying clay within clay vessels, because we possess firm knowledge of these things. Similarly, once you have ascertained with certainty that the true nature of both the Divine and the individual soul is one conscious Self, then even when various mental tendencies arise, the seeker of truth experiences no difficulty in maintaining awareness of this Self. This very meaning is clarified here through the word "matchitta." When all the senses—that is, the faculties of perception—are offered unto Me, understand that the word "prana" does not refer merely to the vital breath. The processes of digestion and other functions occurring in the body are indicated by the word "prana." Yet here this word is employed primarily to denote the five senses of perception. These very senses are the five gateways through which the mind wanders into external objects, and through them the objects of the world enter into the mind. Vedanta never teaches flight from these objects. While living in this world, escape from objects is never truly possible. The path of knowledge is the path of discriminative wisdom. Through discrimination, the mind is so disciplined and trained that whenever external objects exert their influence upon the mind, the seeker is immediately reminded of that Self-nature, without which those very objects could never be illumined. When students of equal intellectual interest discuss a single subject among themselves, they not only express their knowledge with clarity, but in this process their knowledge becomes firmly established and certain—knowledge that was initially merely bookish. This well-known method of dialogue is tirelessly endorsed and taught in Vedanta. In Vedanta, this is called brahmaabhyasa, which is an essential part of spiritual practice. The true seeker of spirituality is one who maintains remembrance of the Self in all the activities of mind and senses. One means of this is discussion and deep reflection upon the Self with other seekers. Such seekers, as the fruit of their practice, attain that supreme bliss which serves as smooth oil for the wheels of their life-chariot, enabling them to advance easily upon the rocky path and making the journey smooth. The Upanishads beautifully indicate the nature of contentment and delight through the words "kriidanti" and "ramanti." Here, Lord Sri Krishna assures us that when the seeker of perfection advances upon the path of wisdom, at that very moment he experiences contentment and delight. From contentment and joy, such a beautiful atmosphere is created in the mind that it becomes most conducive to spiritual progress, ensuring the seeker's success. Those seekers who are forever discontent, lamenting and presenting a picture of mental stagnation and intellectual poverty, can never enter into this supreme bliss that is their true nature. When seekers reach this threshold of progress, from where do they receive guidance and strength to reach the goal of their journey? The answer is—