मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ।। १०.९ ।।
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
ददामि बुद्धियोगं तं येन मामुपयान्ति ते ।। १०.१० ।।
तेषामेवानुकम्पार्थमहमज्ञानजं तमः ।
नाशयाम्यात्मभावस्थो ज्ञानदीपेन भास्वता ।। १०.११ ।।

maccittā mad-gata-prāṇā bodhayanta: parasparam ।
kathayantaśca māṃ nityaṃ tuṣyanti ca ramanti ca ।। 10.9 ||
teṣāṃ satata-yuktānāṃ bhajatāṃ prīti-pūrvakam ।
dadāmi buddhi-yogaṃ taṃ yena mām-upayānti te ।। 10.10 ||
teṣām-evānukampārtham-aham-ajñānajaṃ tama: ।
nāśayāmy-ātmabhāvastho jñāna-dīpena bhāsvatā ।। 10.11 ||

Audio-BG-10.9

Audio-BG-10.10

Audio-BG-10.11

Fondness for the Lord leads to wisdom

Everything rests upon his mind, and as such remains unhindered. He will have his thoughts, debates, doubts and other hindrances, yet all these will remain soaked in this one bhava-samanvitatva, attitudinal wholesomeness. And then what happens? Krishna describes in three verses how devotional pursuit, in such a wholesome level, expresses itself, elevating the devotee to true spiritual wisdom:

Their mind given to the Supreme, their activities resigned to the Supreme, enlightening each other about the Supreme, freely speaking and referring to the Supreme, such devotees with enlarged vision delight and exult.

For them, who worship the Supreme, through constant affinity and with delight, the Supreme bestows buddhi-yoga, by dint of which they attain to the Supreme.

The Supreme, being merciful to them, destroys the darkness of ignorance, by lighting the lamp of wisdom in their intelligence.

Only when the devotional attitude and affinity grow and become wholesome, consistent and uniform, one gets the benevolence of true wisdom.

No more from then on does his devotional linkage remain selective or disconnected. In speech, deeds as well as inter-personal interactions, nay in everything and all, Godliness becomes pronounced and ceaseless for him. His mind assumes its true all-encompassing dimension. It becomes pure. Such devotees naturally grow an affinity, a devotional bond, between them.

It makes them share their mind and heart, and in doing so they begin to exult freely. Shyness and reservation vanish from them. Devotional exultation becomes collective. Like blazing fire, these devotees, rejoicing and delighting together with the remembrance of God and discussions on God, become verily great, glorious.

The way external visible or perceptible objects offer delight, is quite widely known. Even then, people fail to realize that the sights and sound merely become an occasion for the mind to generate delight. The delight is always internal and the mind is what creates it. The same mind can bestow joy by thinking about the supreme Source of creation too, as it happens with the wholesome devotees. In fact, this second delight is the more direct one, far greater, deeper, independent and wholesome.

This final transition to spiritual wisdom is quite significant. However much one may be devotional, the devotee’s fulfillment consists in getting spiritually and philosophically illumined. Knowledge should crown him.

Krishna clarifies the process more specifically: The Supreme mercifully decides to remove their ignorance and delusion. The way this takes place is not by a stroke of blessing bestowed upon them by any special appearance or descent, as generally thought of. The place where ignorance and delusion work, that very place is swept clean and right knowledge is ignited there. Where glows light, from there darkness flees.

Bhasvata jnanadipena are the potent words Krishna has used. They mean: by the glowing lamp of wisdom. Wisdom itself becomes the lamp. Wisdom of what? Of the Self! The Wisdom that the Self is immortal, ever luminous, ever present, unbound! It needs nothing from anywhere, for anything whatsoever. This fact, nay truth, begins to shine.

As the intelligence gets filled with the knowledge of ‘world objects’ – one detail after another unfolding before it – now it gets filled with the detailed knowledge of the spiritual presence called the Self. All the descriptions given from the second chapter onwards dawn clearly before the devotee’s intelligence, namely, na jayate mriyate va kadacit (It neither gets born nor does it die 2.20); acchedyo’yam adahyo’yam (It can neither be pierced nor burnt 2.24); avyakto’yam acintyo’yam (It is unmanifest and beyond the grasp of mind 2.25), etc.

The intelligence, which was earlier not given to thinking about the indwelling Self, its Supremacy and splendour, now contemplates only upon these. In fact, the thoughts on the external God cease, and those on the inmost Self reign. The external loses its influence, and the internal takes over. Everything becomes the internal’s own expression, manifestation and glory.