Lord Krishna said: Hear now, O Partha, how with your mind riveted to Me, pursuing Yoga taking refuge in Me wholesomely, you will know Me in entirety without doubt.

With no further doubt or enquiry from Arjuna, Krishna begins a fresh discussion. Spiritual pursuit is not complete by knowing the inmost Self alone. A proper assessment of how the Self represents infinitude is necessary to make the seeker's sādhana complete. Thus Krishna decides to expose the visible world, its complexity, to enable the seeker to live and move without fear, appreciating everything and resenting none. Such an assimilative approach makes devotion more functional and inclusive. It leads the devotee to know how resourceful the Self is, and how its full-fold expression is beyond one's perception and imagination. It makes a devotional heart more assimilative and harmonious.

I am telling you in full, this knowledge along with its experiential dimension, knowing which, there will be nothing left here to be known further.

Krishna has already spoken enough and Arjuna has ample material now to assimilate and express during his life and interactions. But Krishna wants his disciple to perfect whatever knowledge he has gained, so that he would be a model Knower, a heroic fighter! Seekers in general are satisfied by meditational absorption, wherein they get abundant delight and hence fulfilment too. But this is only a tip of the iceberg, points Krishna. None can deny or escape the complex world in which he lives and moves. It is undoubtedly endless. How can such endlessness be? What could be its source? To associate with something, the source of which is elusive, is not compatible with human rationality. That is why Krishna feels enthused to enrich Arjuna's knowledge and its experiential affirmation. Chapters seven to eleven are on the objective resourcefulness of the subject Self.

One in thousands takes up and pursues spiritual seeking. Amongst such striving seekers, very rare is the one who understands Me, the Supreme, in essence.

Many are fond of God, and they respect, fear and praise Him. Equally so a few take to some kind of religious yearning and strive for its fruition. As mentioned earlier (4.12), people take to different forms of worship to propitiate some divine agency or other. Such worship is said to yield quick results. But proper discrimination is rare; and hence not many pursue true devotion for gaining lasting contentment. Generally people are happy with some transitory gains, for which the effort required is little and short. Krishna pinpoints that true spiritual seekers are very few. Amongst them, those who strive to know God in preference to any other attainment, are still rarer, nay the rarest. By mentioning this rarity, Krishna is drawing Arjuna's special attention to a devotionally enriched spiritual seeking. He intends to provide Arjuna with additional knowledge of the mystery and excellence of Creation.

Earth, water, fire, air and space; and then mind, intelligence and ego - thus is divided My eight-fold nature.

Krishna represents Guru, the Teacher, the last word in spiritual revelation and exposition. He has the visible physical body, animated by the inner spiritual presence. In fact, the body itself is formed by the inner presence. Likewise, the visible world is formed by the spiritual presence within it. Human personality thus depicts the entire creation, a fact Krishna reveals with exquisite clarity. These decisive spiritual words of the Teacher are paramount. Krishna says his nature is divided into eight distinct constituents – five external and three internal. To begin with is the solid earth. Three quarters of it are enveloped by water, the endless seas. Around the earth and water is extensive air. The three constitute the three forms of matter. Then comes fire, made up of heat and brilliance, both energy. The fifth is the endless space, which cannot be classified as matter or energy. The three internal constituents are the mind, intelligence and ego.

This is My lower nature. The higher nature represents sentience, consciousness, the life element, by which this whole Universe is sustained.

The one with these eight constituents, says Krishna, is his lower nature, the inferior one. There is the superior one, as the jeeva in the human personality. The body, consisting of matter and energy, both of which are inert, is not capable of acting by itself. In order to act, it has to be activated by something sentient, which has the power to feel, think, sense, will and wish. The great nature, the world, too is inert. It has to depend upon some other presence to be active and vibrant. This higher Nature, says Krishna, is sentience, life, which sustains all pulsation, activity and interaction. Our body is breathing, remaining hot, circulating air and blood, digesting, absorbing and assimilating food through a set of well-designed processes due to this sentience. Krishna describes it as jeeva-bhūta, that which has become life, the power and process by which the Creation gives rise to all gross and subtle vibrations, movements and processes.

All existence and forms are but emanations from this womb. Thus, I am the origin as well as the dissolution of the whole Universe.

Krishna takes up the level of the supreme Source of the whole creation and dissolution. This is in line with what he said earlier; he having instructed Sānkhya-yoga and Karma-yoga right in ancient times (3.3), again having imparted it to Vivaswan (4.1). The Self in everyone verily embodies such great dimensions, as It is eternal and all-pervading. What he said as particular, he now describes as general – all beings as having sprung from the conjunction of lower and higher natures of the supreme Reality. In other words, the gross and subtle existences, external and internal dimensions and domains, mobile and immobile creations of the Universe, have all sprung from the Soul, which embodies the inferior and superior facets of Nature. The sentient, insentient, gross and subtle constituents of the Universe have a single source, which as the progenitor, divides itself into two, to manifest the multifarious display called Creation. Creation and dissolution of everything is manifested by the infinite Soul within Itself.

There is nothing besides and superior to Me, O Dhananjaya (Arjuna). In Me, all this is interwoven, like beads in a thread.

Spirituality is the sole science of the Subject. It is accessible to our intelligence, a subject entity, expression. Senses are inert, and mind and intelligence alone empower them. Yoga means the unification of the entire subject expressions and functions. The spiritual Knower excels in this, Krishna exceptionally so. Krishna makes a categorical statement that nothing besides him is. The Self is infinite in every way. It permeates all. Nay, it is all. Nothing besides It can ever be. Throughout he has been exposing this singular truth. Krishna becomes inclusive. All existences are woven in him, like beads in a thread. Here, beads are but knots in and of the thread itself. Any notion of difference is fallacious. All perceptions are imprints the mind makes in itself. Look into your own mind and the imprints it makes. Mind and its imprints are the same. So is the whole Universe the Self alone, like the dream, which is the mind's own display.

O Kaunteya (Arjuna), I am the taste in waters, brilliance in the sun and the moon, the praṇava (Om) in all the Vedas, the primordial sound in space, and will power in humans.

Krishna explains in detail how the one Soul manifests many things with manifold properties. He first refers to taste. A child, when born, first experiences taste. Without food, none can live, and the tongue senses and differentiates all tastes. Sight can be only in the presence of light. And sunlight is the most pronounced, revealing the whole world around us. Krishna then goes to Vedas, the immortal literature we have evolved, saying he is the Om in them, which marks the beginning and the end of Veda-sūktas. Om is a combination of the three fundamental syllables A, U and M, and represents the entire gamut of knowledge the human has gained and employs. Ākāśa, space, is the most extensive presence, the quality of which is sound. Human achieves everything by virtue of his paurusha (will power), the most creative factor in the world.

I am the divine fragrance of the earth, brilliance of fire, life in all beings and austerity in ascetics.

It is our senses that reveal and interact with the world, including our own body. Sound, touch, taste, colour, smell are qualities the senses alone can grasp. World is an aggregate of these, called tanmātrās, subtle, sentient vibrations. Krishna refers to smell first, the quality of earth, on which we are born and we live. Breath and heat are the primary symptoms of life. We smell through breath. Krishna’s first reference thus becomes quite pregnant. Likewise, fire has its property of brilliance and heat our senses identify. Krishna then goes to life, found in all sentient beings. Life makes the body animate and active. Body and senses are inert, unable to do anything by themselves. Krishna also brings austerity, the backbone of ascetic life. Austerity represents an inner power expressed through discipline and restraint. Success of spiritual life rests upon austerity. Sensory restraint, inner evenness and integrated personality, all imply the need and presence of austerity.

Know Me, O Partha, as the eternal seed of all beings. I am the intelligence of the intelligent. I am the brilliance of the brilliant.

Creation consists of mobile and immobile entities. Both inhere in the same source, displaying a charming order. Creatures are assorted - from one to many, ranging from the huge whale to the minute bacterium. Earth, water and air are inert material substances, with various beings thriving on them. What earth and water lack, how can beings evolved from them have? Thus sentience is latent in pañca-bhūtas, wherefrom are all beings born. Sentience is not matter, nor energy. It is the source of all. Krishna, the Soul, is sentience, the progenitor of all. Intelligence is the highest human faculty. In fact, in creation too, intelligence alone has shaped the Universe. Thinking and knowing, which are functions associated with brain, do not belong to brain, which is but grey matter. Remember, the ‘brain-dead’ can also breathe! From material plane, Krishna enters the spiritual dimension, mind and intelligence being its expressions. Consciousness, says Krishna, is the seed of all!

I am the vigour of the vigorous, devoid of greed and possessiveness. O bull among Bharatas, in all beings I am the desire that does not violate dharma.

Strength and vigour are qualities everyone needs for doing anything substantial in life. All detest weakness. The strong and heroic alone attain good and great things in the world! One must be healthy, strong and enduring to strive and attain the desired goal in any field of life. Krishna says he represents this most needed strength. But such strength should not be harmful or destructive to any. One's valour should be employed in benign and benevolent ways, eschewing greed and possessiveness. Kāma and rāga will always desecrate one's strength, putrefy its application, as it happened with the wicked Duryodhana. Krishna denotes benevolent passion, not opposed to dictates of dharma. It is such immaculate passion that leads to marriage, birth of the new ones, rearing families and enabling societal life and interactions. It naturally follows that Krishna represents the good, noble and benevolent in all things of the world.

Whatever features or expressions sattva (goodness and purity), rajas (activity and passion) or tamas (ignorance and inertia) arouse, know them all as having emerged from Me alone. However, I am not in them; they are in Me.

Creation is complex. To make it full and complete, it must embody good and bad, noble and ignoble. It will not be right to say that Krishna, the Soul, represents only the good and noble. So, he comes out with the absolute statement that all sāttvika, rājasa and tāmasa notes emerge from him alone. Good, bad and indifferent, all are he. World is made of plural things. Though all are in him, he is not in any, so much so that he is not involved in whatever happens to, in and by each. It is like the dream springing from the sleeper's within. He is not in the dreamt phenomena. As dream breaks, the mind remains itself, untouched by all it displayed. Indeed, creation is such a dream-display. Though intriguing, this is the fact.

This whole world is deluded by the mystic potential and display of the three guṇas, and as a result, it does not know Me, the supreme Presence, which, transcending these guṇas, remains imperishable.

In the beginning itself Krishna explained how Nature with its three guṇas causes all our activities (3.5). Nevertheless, one gets deluded by a strong sense of ownership and possessiveness about whatever he does and meets. Krishna makes the point clearer. All beings are made up of guṇas. Guna-influence is very strong. And none is prompted to probe deeper and get at one's real identity. Beyond senses, mind, intelligence and ego, guṇas cease. It is this transcendental level, that Krishna describes as unborn, undying, neither kills nor is killed, etc. (2.20). This inmost level is one's real identity, the Soul, the all-pervading spiritual presence, like space. Krishna becomes the Lord due to this. He lives, moves and speaks in and from there. Alas, none knows him like this, Krishna remarks with pity and compassion. Experience this impersonal inmost reality and be like Krishna.

This, My divine illusion in the nature of the three guṇas, is hard to overcome. Those who take refuge in Me alone, cross over this illusion

Krishna becomes quite open about what he is and how his Māyā, the inscrutable power in the nature of guṇas, prevails inexorably in creation, deluding everyone. Nonetheless, assures he, there is adequate scope to overcome it. Krishna's words owning up the inscrutable power, Māyā, are so wholesome and encouraging to the seeker in sensing all the fondness, relief and assurance. It makes life lighter. This is Gita's best contribution to everyone. The guṇas and their inexorable influence, says Krishna, are very hard to deal with. But those who are devoted to him, the Teacher, with full reliance, as Arjuna is, will find it easy to be relieved, deriving fullness and contentment earmarked for the human. It is not so much the prevalence of guṇas that really matters but the relief and redemption Krishna clearly pronounces and promises. None should fail to grasp this point or get disheartened any time.

Fools, the lowly people, given to evil, with their discrimination stolen by Māyā, resorting to āsuric tendencies, do not seek refuge in Me.

True, by taking refuge under Krishna, the Teacher, one can overcome the guṇas’ influence. But this applies only to one given to yogic pursuit with discretion and dedication. As a rule, this benedictory move will not appeal to those who are deluded, of low-wit and given to wicked ways. They remain under the spell of illusion, and resort to evil ways and propensities. Their sole interest and engrossment are to take to harmful indulgences. Neither by their own sound reflection nor by exhortation of the wise, have they any chance of mending their ways and adopting the path of goodness and elevation. Elevation can only be by one’s own option and effort (6.5). Accordingly, unless they themselves change their ways and imbibe noble ways, there is no chance for improvement. Such ignoble people and their destructive ways are part of the complex Creation.

Four kinds of virtuous people worship Me – the afflicted, the enquiring, the one yearning for some specific gain, and the Knower, O great amongst the Bharatas.

Nature beams with variety. By the law of variety, all people will never be bad or ignoble. While some love to indulge in evil ways and wickedness, others devoutly remain good and noble, with unswerving resolve. The noble fall into four categories, says Krishna. Some have a plight of torment on one account or another. Some others will be led by a strong note of curiosity. What is faith, where does it lead to? Their worship will be led by thoughts and enquiry of this kind. The third category will be looking for some specific secular or divine outcome. But to achieve it somehow, they need support and blessings, and hence they try to propitiate the higher powers, seeking their favour. The fourth category consists of those who know the supreme Truth. They realize that God alone is; nothing additional or different can be. Their worship consists in this knowledge, its unshrinking blissful prevalence.

Of these four, the Knower with His singular devotion is unbrokenly united with Me. He verily excels. For the Knower I am extremely dear, and he too is extremely dear to Me.

What is devotion, its true nature? How does it grow, where lies its fulfilment? All these questions, though very relevant to devotion and devotees, are seldom taken up for reflection. As a result, devotion remains constricted. And the fortune of fullness and abundance is denied to devotees. Hence Krishna’s analysis is invaluable. Having listed the four kinds of devotees, he describes the Knower of truth as having the best place among them. A Knower does not indulge in formal worship, with flowers, garlands, milk, pudding and the like. Through his mind and intelligence, he is well connected to his object of worship. God alone is; everyone as well as everything alike is God. Thus the Knower gains eka-bhaktiḥ, and excels in his singular devotion. Such a one is dear to Krishna, and Krishna is equally dear to him. Dearness graces him always, filling him to the full, even overflowing!

All of them are noble indeed. I regard the Knower as my very Self. Remaining always integrated with the Soul, the Knower attains Me, the supreme state.

Krishna does not want to differentiate the devotees, no matter what purposes they cherish. Devotion divinizes their mind. This is common to all kinds of devotees. While others foster and strengthen a conditional approach, the Knower has an unconditional attitude and aim. This makes a great difference! Krishna says, all categories of devotees are equally noble. However, the jñānī becomes Krishna’s very Self, inseparable from him, while the others want to cling to their limited object, directing their devotion parochialy. The Knower uses his discretion amply, and remains united with the Soul within. He is not distracted. Nor is he short-sighted in his approach. This inward unitedness is a result of his freeing himself from desires and expectations. Mind becoming unconstricted, he has full release from all bondage and dependence. As a result, he attains the superlative state of being one with God, the Teacher.

At the end of many lives, the man of knowledge attains Me. Extremely rare is the great soul who knows all that exists is Vāsudeva (Krishna).

Krishna speaks further about the greatness, supremacy, of singular devotion and the one who is able to gain such spiritual exclusiveness. To attain Krishna or Krishnatva is very rare. It transpires at the end of many lives, during which the seeker has to strive wholeheartedly. To begin with, one thinks God is at great distance, as the very source of Creation, and hence unapproachable. He is unimaginably vast, surpassing all. This idea lingers and rules the seeker, until at last clarity dawns, and he is able to think of the Lord as present everywhere! Whatever the senses perceive, he feels, is penetrated by the Lord. There is nothing besides the Lord. He is the source and substratum of everything and all. The world is full with pañca-bhūtas (five elements). The Lord is permeating them. Nothing is beyond Him. Everywhere is He. This state is very lofty. One whose mind is lofty, alone can attain it. Such a one is a rare Mahātmā, high-souled, says Krishna. He finds everything and all as Lord Vāsudeva.

Led by their own inherent nature, robbed of wisdom by their own various desires, men worship other divine agencies, observing the disciplines related to each.

One's own inherent nature is hard to overcome. Holding people firmly under its grip, it robs their discrimination. As a result, many take to worshipping a variety of subsidiary divine agencies with various austerities, by adhering to which alone, the votaries think, their performance will fruition properly. But the fact is that such impetus primarily results from lack of discrimination to reflect upon and evaluate matters dispassionately. Worship, to whomever it is addressed, is the worshipper's act, compelled by his own thoughts, feelings and attitudes. Rules and procedures are more what the worshipper relishes than the worshipped looks for. What is pronounced in the whole process is the worshipper's inner orientation. One always reaches where his ambition and belief lead to. Krishna emphasizes that one's fate is what he himself moulds.

Whoever, with assiduousness, desires to worship whichever form he relishes, I make that devotional affinity of his firm, unswerving.

Krishna makes his observation with regard to plural ways of worship of people in general. He does not draw any line of distinction and dissuade the devotees from worshipping in the ways and manners they cherish. Worship should gain its place and importance in the society, and more and more people should embrace the devotional path and pursuit. To this end, Krishna does what is best. Whoever wishes to worship any deity or divine source he prefers, Krishna says, can rightly do so. It is worship that matters. Faithful worship should be encouraged and strengthened. It is unwise to preach superiority or inferiority in worship. Faithfulness and attention are alone the determining factors in doing worship, and each selects the object of worship according to his inner preference. Krishna wishes to help worshippers in intensifying their devotion. For this, he stabilizes their worship, leading it further, causing no conflict to anyone concerned. Worship is for the growth of the worshipper and not for the benefit of the worshipped.

Imbued with the śraddhā (faith) of his kind, he is engrossed in worshipping his choice deity. And he gets the desired objects, but ordained by Me.

Krishna is always given to the synthetic approach. He never denies or spurns anyone, instead lovingly but decisively lifts him up from wherever he is, patting him for what he does and whatever its worth. In terms of analysis and evaluation, Krishna has already said clearly that these people, gripped by lowly desires, take to worshipping inferior powers, whom he does not despise. Finding each given to his own level and kind of worship, Krishna encourages each, supporting and strengthening his devotion, so that he will progress. One's worship always progresses and begets fruition, led by his own assiduous application. But all this transpires under the wish and will of the supreme Lord, whose work is invisible, but comprehensive and thorough. Dedicated effort and its fruition are within the realm of Nature and its abstruse laws. Each devotee gets what he looks for, provided his effort deserves it.

The results these short-sighted, indiscriminate people attain are short-lived, fleeting. Those worshipping devas go to them, and those worshipping Me, the Supreme, come to Me.

Though every worshipper attains the fruition he aims at, the lower type of worship marks a drastic contrast. It is wrought by the desires and constrictions the worshippers' mind fosters with regard to whom they worship and what means they adopt for the purpose. In the whole process, it is not the deities that matter, but the worshipper's attitude and dedication. Worshippers of other deities reach them, and “My devotees”, says Krishna “come to Me”, the outcome attributable solely to the devotee. All other abodes are fleeting, short-living. Whereas what Krishna bestows is wholesome and lasting. Thus, though the effort is the same, the outcome it brings makes a difference. Lack of viveka, discrimination, alone is the cause of lack of spiritual progress.

Not knowing My imperishable transcendental nature, which is par supreme, unintelligent people consider Me, the invisible spiritual presence, as limited by the visible body.

By way of revelation, Krishna said he had had many births, and so too had Arjuna (4.5). Krishna knew them well, but Arjuna did not. That was only one facet of Krishna's personality. Here Krishna discloses another. He has, he says, the invisible, transcendental aspect, which has courted embodiment. Krishna is not the body, a matter-energy aggregate, which hosts the infinite Soul, Consciousness. The Soul is neither solid nor fluid nor gaseous, like material substances, hence not perceptible to the senses. Unintelligent people think he has, in having courted embodiment, lost his infinitely permeating transcendental form. The truth is that the limitation and grossness inhere only outside. Inwardly Krishna as well as any other Knower, is transcendental and supreme. The entire gross creation, like the body, is but a manifestation of the inner spiritual presence, which has infinite resourcefulness.

Enveloped in my yoga-māyā (caused by the projection of Nature’s guṇas), I am not revealed to all. This deluded world does not rightly know Me, the unborn and the inexhaustible.

Krishna begins to expose the mystery and wonder of the Soul, which is manifest in the body. Any living body has the Soul within. In fact, the body becomes animate and active only due to the potential of the invisible inner Soul. It has all the greatness, wonder and mystery imaginable. But none in the whole world is able to know this, assess its worth and wonder, due to the delusion cast by Nature’s guṇas. Though present within everyone’s body, none seems to get a clue or peep into it. As is the body born and changeful, so is the Soul unborn, unchanging, permeating and all-encompassing. Krishna pointed this right in the beginning of the dialogue, To understand the Soul is to be like Krishna. To get the right exposure in this regard is very rare, to pursue it is even rarer. So wonderful is the presence animating and activating the body, as Krishna described earlier (2.29).

I know all beings that are gone, those that are present and those that will appear in future. But, none knows Me at all.

A very simple but profound statement, nay, a revelation! Krishna is speaking not only about himself, but about all, as the same Soul is present in all. If the senses have the power to reveal the infinite world, what should be the inherent power of the Soul, which has gifted the senses their power? In wakefulness, the perceiving senses and the perceived world seem different. But in dream, which occurs in sleep after obliterating the body, senses and the objects the whole inner creation is of Consciousness alone. A new body, a new world with its infinite variety of objects and distances – all are but inner creations, revealing clearly the creative potential of the mind, Consciousness. Krishna is referring to this power and splendour of the Soul. Often dream displays past, present and future events. The same Consciousness can equally project the wakeful present, past and future as well.

All beings in the world, O Bhārata, O Parantapa, are, at the very time of birth, subjected to the delusion of duality arising from likes and dislikes.

Krishna presents the fundamental truth about how everyone's life commences in the world, making the role of spiritual understanding and pursuit clear and easy. Right at the time of birth, all beings are imbued with a strong two-fold delusion, whereby each responds to all contacts and interactions with love and hate, fondness and resentment. It will be either of the two every time that springs from the individual, whenever any sensory impact takes place. If something bitter is placed on the tongue of a new-born child, he will resent it. If something sweet is given, the child will suck it with relish. As one grows, the same twin reactions become more and more pronounced, and imbibe stronger and newer notes. Kāma and krodha (desire and anger), Krishna pointed out (2.62, 3.37), are the growth and development of these basic notes of love and hate.

Those, who by virtuous deeds, get their sins attenuated, become freed from the delusion of duality and take to worshipping the Supreme with steadfastness.

To be freed from the congenital delusion of love and hate is not easy. Krishna says only by the power and grace of virtuous deeds, the sin of delusion will get attenuated. The place of good and noble deeds like yajña, dāna and tapas is indispensable and great. Any society should have the discriminational culture of taking to virtuous deeds and shunning vicious ones. When virtue grows adequately, the hold of the two-fold delusion will dwindle. And devotional interest, involvement and delight will take hold of the mind. Before long, one will become steadfast in his devotional affinity and alliance. He will begin to worship the Lord ceaselessly with depth and fervour, finding it irresistibly joyful and fulfilling. Love and hate inhering in one's own mind are what obstruct devotion, and their redress is the crowning glory of devotion.

Those who, taking refuge in Me, strive to be free of the torments of old age and death, come to know the Brahman, the supreme Reality, all about adhyātma (nature of spiritual Self), and the truth about cosmic activity in its entirety.

Krishna, true to his position and role as a spiritual Teacher, imparts a good deal of knowledge allied to spiritual seeking and the seeker. This is how he brings factors and subjects commonly discussed by spiritual thinkers and disseminated by exponents, in the context of spirituality. The personal spiritual sādhanā is the direct means to realize the supreme Truth. It bestows contentment and fulfilment, dispelling all doubts and delusion. He first speaks of Brahman, the supreme Reality, the first and the last word in spiritual science. Next he refers to adhyātma, the experiential presence in everyone's body, in every life form. Then he brings karma, the cosmic activity, the very characteristic of creation, Nature, described earlier (3.5, 3.16). All form a part of his extended exposition. Krishna says, those who strive hard with attention, taking total refuge in him, they come to know the essence of all these concepts.

Those who know Me together with My extensive material and divine manifestation (adhibhūta and adhidaiva), and also as the Lord of sacrifices (adhiyajña), will know Me well even at the time of leaving the body, united as they are always with Me.

To know Brahman or the Self is not merely to know the supreme Truth with any specific focus. The infinite world of matter and energy around us is all Brahman's perceptible manifestation, called adhibhūta. Adhidaiva is whatever is divine, Providential. The mysterious and invincible rhythm in the Universe hosting countless celestial bodies, each interconnected with the rest, can only be under a divine dispensation. Such a rhythm, inconceivable to human intellect, is divine indeed. The third is adhiyajña, whereby every living organism seeks its food and nourishment from one source or another. Such food is digested, assimilated and absorbed to become hot circulating blood in the body, like the offerings made for various deities are consumed by fire. Full knowledge of Brahman must include all these aspects.