X:16 - You should indeed tell, without reserve, of Your divine glories by which You existeth, pervading all these worlds. None else can do so.
X:17 - How shall I, ever meditating, know you, O Yogi? In what aspects, Blessed Lord, are you to be thought of by Me?
X:18 - Tell me again in detail, O Krishna, of Your yoga and Your glory; for I am not satisfied with what I have heard of your life-giving words.
X : 16 - Thou shouldst indeed tell, without reserve, of thy divine glories by which thou existeth, pervading all these worlds. (None else can do so.)
X : 17 - How shall I, ever meditating, know thee, 0 yogin? In what aspects or things, 0 blessed Lord, art thou to be thought of by me?
X : 18 - Tell me again in detail, 0 Krsna, of thy yoga power and glory; for I am not satisfied with what I have heard of thy life-giving and nectar-like speech.
'Tell me again' - not only indicates Arjuna's thirst for wisdom, but a method which all of us can adopt to whip up interest, keep away boredom and thus keep the inner receptor open for the reception of divine light.
In the words of the wise there is always a germinal seed.
Arjuna is a wise seeker; his prayer here is the prayer of all sincere seekers who realise their own limitations though they will rise above them one day.
Our mind can grasp only that which is 'below' it in the degree of subtlety.
It cannot grasp something which is more subtle.
The sieve is a very crude illustration: if the particles of flour are smaller than the perforations of the sieve, it cannot hold them.
That which is capable of being grasped is obviously more limited than the grasping instrument.
But is it possible to limit the infinite?
The transcendental aspect of God is extremely subtle and so cannot be grasped by the mind and intellect.
The mind can govern the senses and grasp through them the object of their perception.
However, the mind also has the power to fall back on itself and thus, in a mysterious way, experience (and infer) that which is the essence of the objects and of itself - not, however, as an object of thought.
This process can be called intuition.
The wise devotee resorting to 'manifestations of God' in order to meditate upon him, utilises these two avenues open to him.
He approaches God through God's own manifestations, but he also wisely peeps through these into their 'heart' where, as it were, he first infers and later experiences the presence of a super-physical, spiritual reality.