Chapter X: 1-2
The blessed Lord said: Again, Oh
Arjuna, listen to my supreme word (message) which I will
declare to thee who art beloved, for thy welfare.
Neither the hosts of the gods nor the great sages know my origin; for in every way I am the source of all of them.
CommentaryThe spiritual meaning here should not be overlooked. "I will tell you this wonderful truth, for I alone can" - i.e., Only God can know God. The Kenopanishad ridicules the little man who prattles: "I know God," and emphatically poses the riddle: "He who knows, knows not and he who knows not, knows." How can I know God? Can the finite measure the infinite? At best, the "I" can disappear and dissolve in God.
The commandment "Please listen" is important, too. Spiritual truths are not heard by the physical ear, the conditioned mind or the prejudiced intellect, but with the ear in the center of the heart. When the truth is heard with that ear, a fresh mind and calm intellect, it becomes a living truth - the word made flesh.
Two types of beings are mentioned in the second verse - gods and sages. This can be interpreted both literally and metaphorically. Metaphorically, the gods are the powers that preside over the various organs and functions of the body. Each element is presided over by a divinity and governs an organ. The sages can be interpreted to refer to the mental faculties. These (the senses and the mind) cannot know God, for he is their creator and lord.
Literally, the gods and sages were also created by God and hence are finite and in some measure imperfect - incapable of grasping the infinite. No doubt, through their insight they have become intuitively aware of the reality of God, but they cannot know him because he cannot be objectified. There is something in the master that is in direct communion with God. This omnipresence which is the unveiled divinity in the master is also in every being, but as the veiled divinity.
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