Bhagavad Gita 10.17 — How Can the Lord Be Contemplated in Everything?
कथं विद्यामहं योगिंस्त्वां सदा परिचिन्तयन् ।
केषु केषु च भावेषु चिन्त्योऽसि भगवन्मया ॥ १०.१७ ॥
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Arjuna said: O Master of yoga, how shall I know You by constantly contemplating You? And in which various forms, O Lord, are You to be contemplated by me?
Transliteration (IAST)
Word Separation
The Sanskrit verse is separated into individual words (Padched) for easier study.
Word Meanings
| Line 1 | |
|---|---|
| Sanskrit Word | Meaning |
| katham | how |
| vidyām | shall I know |
| aham | I |
| yogin | O Master of yoga |
| tvām | You |
| sadā | always |
| parichintayan | contemplating, meditating upon |
| Line 2 | |
|---|---|
| Sanskrit Word | Meaning |
| keṣhu keṣhu | in which various |
| cha | and |
| bhāveṣhu | forms, aspects, states of being |
| chintyaḥ | to be contemplated |
| asi | You are |
| bhagavan | O Lord |
| mayā | by me |
| Line 1 | Line 2 | ||
|---|---|---|---|
| Sanskrit Word | Meaning | Sanskrit Word | Meaning |
| katham | how | keṣhu keṣhu | in which various |
| vidyām | shall I know | cha | and |
| aham | I | bhāveṣhu | forms, aspects, states of being |
| yogin | O Master of yoga | chintyaḥ | to be contemplated |
| tvām | You | asi | You are |
| sadā | always | bhagavan | O Lord |
| parichintayan | contemplating, meditating upon | mayā | by me |
Detailed Meaning
Introduction
In this verse, Arjuna raises a thoughtful practical question: how can he, a seeker who is always meditating on the Lord, truly come to know Him, and in what particular forms should he contemplate Him? The verse shows that Arjuna wants not just information but a workable path of meditation.
Essence
From Admiration to Practice
Katham vidyām aham (How shall I know You?): Arjuna asks about the method of knowing, not only the content. He knows that the Lord is limitless, so he wonders how the mind can approach Him.
Yogin (O master of yoga): By calling Krishna a yogī, Arjuna recognises that the Lord has the mystic power that is able to be everywhere while remaining beyond everything.
Sadā paricintayan (constantly meditating): Arjuna says that he is trying to think of the Lord at all times. This is a worthy aspiration, but he realises that effort needs a suitable object of meditation.
Keṣu keṣu ca bhāveṣu cintyo 'si (in what various aspects are You to be thought of?): The word bhāva here means states, forms or manifestations. Arjuna is asking, "Where should I look? In what things and beings should I see You?"
The Need for a Handle
The mind is restless, and abstract ideas slip away quickly. To meditate effectively, most people need something concrete to hold. This is why traditions use forms, names, sounds and symbols as aids. Arjuna's question is a mature one: he does not ask to abandon concentration, but to be given a workable focus for it.
Message for Everyday Life (Making Spiritual Practice Practical)
Find a focus that works for you: If your mind wanders during meditation, give it an anchor, such as a sacred sound, a verse, a flame or a meaningful image.
Ask how, not only why: Good intentions need methods. Whatever you wish to cultivate, such as patience, discipline or gratitude, ask yourself what concrete practice will support it.
From Admiration to Practice
Katham vidyām aham (How shall I know You?): Arjuna asks about the method of knowing, not only the content. He knows that the Lord is limitless, so he wonders how the mind can approach Him.
Yogin (O master of yoga): By calling Krishna a yogī, Arjuna recognises that the Lord has the mystic power that is able to be everywhere while remaining beyond everything.
Sadā paricintayan (constantly meditating): Arjuna says that he is trying to think of the Lord at all times. This is a worthy aspiration, but he realises that effort needs a suitable object of meditation.
Keṣu keṣu ca bhāveṣu cintyo 'si (in what various aspects are You to be thought of?): The word bhāva here means states, forms or manifestations. Arjuna is asking, "Where should I look? In what things and beings should I see You?"
The Need for a Handle
The mind is restless, and abstract ideas slip away quickly. To meditate effectively, most people need something concrete to hold. This is why traditions use forms, names, sounds and symbols as aids. Arjuna's question is a mature one: he does not ask to abandon concentration, but to be given a workable focus for it.
Message for Everyday Life (Making Spiritual Practice Practical)
Find a focus that works for you: If your mind wanders during meditation, give it an anchor, such as a sacred sound, a verse, a flame or a meaningful image.
Ask how, not only why: Good intentions need methods. Whatever you wish to cultivate, such as patience, discipline or gratitude, ask yourself what concrete practice will support it.
Next Topic
Arjuna has asked in what forms the Lord should be contemplated. Before the Lord answers, Arjuna adds a final request: to hear the details again and again, for his thirst for these nectar-like words is never satisfied.
Hidden Messages In This Shloka
Reflect on this verse from different perspectives and see which deeper message opens up for you.
Wisdom Nuggets
Wisdom needs a method as much as a vision.
The mind steadies when it has something worthy to hold.
What we look for in the world shapes what we find.
Form can be a bridge to the formless.
Every ordinary moment can be a place of remembrance.
Asking for directions is a sign of wisdom.
Contemplation turns knowing into being.
Frequently Asked Questions
What difficulty is Arjuna expressing in this verse?
Why does Arjuna address Krishna as 'yogin' (O master of yoga)?
What does 'parichintayan' (contemplating) tell us?
What is Arjuna asking when he says 'keṣhu keṣhu bhāveṣhu' (in which various forms)?
Why does Arjuna want specific forms to contemplate?
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