Bhagavad Gita Verse 1, Chapter 10

Shree Bhagavan uvaacha:
bhooya eva mahaabaaho shrunu me paramam vachaha |
yattaham preeyamaanaaya vakshyaami hitakaamyayaa || 1 ||
 
Shree Bhagavan said:
Again, O mighty armed warrior, listen to my supreme statements, which I will say to you filled with delight, desiring your well-being.
 
bhooyaha : again
eva : also
mahaabaaho : O mighty armed warrior
shrunu : listen
me : my
paramam : supreme
vachaha : statements
yat : that which
aham : I
preeyamaanaaya : one who is delighted
vakshyaami : I will say
hitakaamyayaa : desiring well-being
 
After concluding the ninth chapter, Shri Krishna did not wait for Arjuna to ask a question because he knew that Arjuna wanted to hear more. He continued speaking because Arjuna was taking delight in the teaching. Good teachers know when to take questions and when to continue teaching so that the student is engaged and encouraged.
 
This chapter of the Gita is known as “Vibhooti Yoga”. It continues the theme of the seventh and ninth chapters by listing several vibhootis or expressions of Ishvara. Why are expressions important? Consider electricity which is invisible to our senses but is a source of great power. If we wish to learn more about electricity by watching a power outlet or a power line, we may not be able to understand electricity that much. But if we see a bright and colourful lamp, or medical equipment that helps save people’s lives, it is easier to appreciate the glory of electricity.
 
Ishvara is infinitely powerful than electricity but is also invisible and unknown to our senses. Only through knowing his expressions can we become aware of his presence, and gradually expand our vision to see the one Ishvara in everything. Shri Krishna is concerned with Arjuna’s well-being, so in that regard he wanted to reveal Ishvara’s glories to Arjuna. He calls these glories “paramam” or supreme because they enable us to transcend this world of name and form and access Ishvara.
 
Why is Ishvara invisible and unknown to our senses, and to other beings in the universe? This is explained next.

Summary of Bhagavad Gita Chapter 9

In the previous chapter, Shri Krishna described the endless cycle of creation and dissolution of the universe, and how all beings are stuck in that cycle. In this chapter, he began to reveal an extremely profound and secret knowledge to Arjuna that would allow him to escape this endless cycle. That knowledge is devotion or bhakti towards Ishvara. It is the easiest means of obtaining liberation, easier than than performing rituals or penance or renouncing the world.
 
What is this knowledge? Ishvara is the ultimate cause of the universe. Everything is sustained by Ishvara. Everything is in Ishvara, like the wind is in space. We are not able to see Ishvara because our senses are preconditioned to only perceive names and forms, just like we see a blue sky where there is no real blue colour.
 
Ishvara becomes the ultimate cause of the universe through his power known as Prakriti. Through this power, he creates the world of names and forms, sustains them and eventually dissolves them. Prakriti is nothing but the three gunas. It is a fully automatic system that delivers results to individuals based on their actions. Most people are stuck in this system and cannot get out because they are bound by selfish actions, they are too attached. Ishvara is an observer of this system. he does not get bound by Prakriti because he is unattached.
 
In order to free ourselves from the entrapment in Prakriti, we have to change our conditioning and rid ourselves of all misconceptions regarding Ishvara. The first misconception : Ishvara is finite human entity. The second misconception : I am body, mind, intellect.Third misconception: worship of finite deities will give infinite and permanent results. One by one, each of these misconceptions is clarified.
 
The easiest way to dispel all these misconceptions is to worship Ishvara, to follow the path of bhakti. There are several ways to bring this into our daily life. We can constantly meditate upon Ishvara as the cause of everything. This is known as “jnyaana yagnya”. We can perform actions in service of Ishvara. We can begin to see Ishvara in objects, people and situations through pointers. Shri Krishna provides several pointers. For instance, we can learn to see Ishvara in our parents, our grandparents, in the weather cycle and so on.
 
Next, Shri Krishna describes two kinds of devotees. The sakaama or desire-oriented devotee performs rituals so that he can attain heaven after his death, but ultimately comes back to earth after his merits are exhausted. The nishkaama or desire-less devotee only wants Ishvara. In an oft-quoted shloka, Shri Krishna says that Ishvara always takes care of desire-less devotees by giving them what they need at the right point in their lives including food, shelter, wealth, knowledge and a teacher.
 
We also learn that Ishvara does not expect big offerings when we worship him. In fact, he is happy with simple things like water, leaf, fruit or flowers. We can also offer our work and action to him when we serve others. What he wants the most is the feeling of devotion when we make the offering. Ishvara is impartial like the sun and rain, and will reward us based on our faith and effort.
 
The glory of devotion is that it is accessible to everybody, from sinners to people of great worldly attachment all the way to sages. Everyone can worship at any point in their lives. There is no qualification to begin the path of devotion.
 
Shri Krishna ends this chapter with an actionable message. He says “Keep your mind in me, become my devotee, perform actions for me, surrender to me.” This is the instruction for devotion towards Ishvara.

Bhagavad Gita Verse 34, Chapter 9

manmanaa bhava madbhakto madyaajee maama namaskuru |
maamevaishyasi yuktvaivamaatmaanam matparaayanaha || 34 ||
 
Keep your mind in me, become my devotee, perform actions for me, surrender to me. In this manner, engage yourself in me. By making me your goal, you will attain only me.
 
manmanaahaa : keep your mind in me
bhava : do
madbhaktaha : become my devotee
madyaajee : perform actions for me
maam : me
namaskuru : surrender to
maama : me
eva : only
eshyasi : attain
yuktvaa : engaged in
evam : in this manner
aatmaanam : yourself
matparaayanaha : make me your goal
 
Shri Krishna concludes the ninth chapter with a “take home message”. He gives us specific, tangible and practical instructions to bring the teachings of this chapter into our life. Having declared that this world is impermanent and devoid of joy, he wants us to follow a new way of life that orients us towards Ishvara and away from the world.
 
Let’s look at the most important instruction first. Shri Krishna wants us to make Ishvara as our sole goal in life. How does this work in practice? If for instance, we are ready to go to college, it should be in line with our svadharma so that we get skilled in performing our work. If we want to get married, it should be with the intention of serving our family and our parents. Any time we serve someone else, we are serving Ishvara.
 
Now once this goal is set, everything else falls into place. Shri Krishna wants us to keep on contemplating Ishvara and perform all our actions for Ishvara. The more we do this, the more will our ego get subdued, and this is how we will convert ourselves into a true devotee. We may encounter people and situations that are unpleasant, disagreeable and not to our liking. Even in the midst of this we should bow down and surrender to Ishvara, knowing that it is our past actions that are manifesting as unpleasant but temporary situations.
 
What is the end result? If we are ever engaged with Ishvara throughout our lives, if we make Ishvara our goal and refuge, we will certainly attain him. This attainment is explained in the sixth chapter as “Yo maam pashyati sarvatra sarvam cha mayi pashyati”. We will not view the world as different from us. We will see Ishvara in all, and all in Ishavara.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade raajavidyaaraajaguhyayogo naama navamodhyaayaha || 9 ||

Bhagavad Gita Verse 33, Chapter 9

kim punarbraamhanaahaa punyaa bhaktaa raajarshayastathaa |
anityamasukham lokamimam praapya bhajasva maam || 33 ||
 
What (to speak) again of pious brahmins and royal sages? Having obtained this impermanent world which is devoid of happiness, you should worship me.
 
kim : what
punaha : again
braamhanaahaa : brahmins
punyaahaa : pious
bhaktaahaa : devotees
raajarshayaha : king sages
tathaa : and
anityam : impermanent
asukham : devoid of happiness
lokam : world
imam : this
praapya : having obtained
bhajasva : worship
maam : me
 
Shri Krishna concludes the topic of the glory of devotion by asserting that everyone, including brahmins or sages who have renounced the world, as well as “raajarshis” or sages who have become kings. Having described the glory of devotion, he then instructs Arjuna to worship Ishvara.
 
In describing the glory of devotion, Shri Krishna highlighted three types of people. The worst kind of person is a sinner, who has such a high level of attachment to the material world that he is ready to harm others. A better type of person is a sinner who has a lower level of attachment to the material world such as a businessperson. Better than that person is someone like a sage who has the lowest level of attachment, which means that highest level of detachment or vairagya. It does not matter which kind of person wants to become a devotee. Everyone is eligible.
 
Shri Krishna also explains the reason for seeking the path of devotion. He says that the world in which we live in has two main defects. It is anityam or impermanent, and it is asukham or devoid of joy. We usually rush into worldly pursuits such as money, positions, wealth, fame, titles and so on. None of those are permanent or will give long-lasting happiness. We sometimes think that others who possess these things are happier than we are, but that is not true. Impermanence and sorrow is the nature of this world.
 
Therefore, Shri Krishna urges us to follow a single pursuit. How do we do it? He explains this in the next and concluding shloka in this chapter.

Bhagavad Gita Verse 32, Chapter 9

maam hi paartha vyapaashritya yepi syuhu paapayonayaha |
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||
 
Surely, O Paartha, even those who are born of sinful origin - women, traders, and also labourers, they attain the supreme state by taking refuge in me.
 
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
 
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
 
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
 
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
 
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
 
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.

Bhagavad Gita Verse 31, Chapter 9

kshipram bhavati dharmaatmaa shashvachhaantim nigachhati |
kaunteya pratijaanaahi na me bhaktaha pranashyati || 31 ||
 
He becomes virtuous instantly and attains eternal peace. O Kaunteya, declare that my devotee never perishes.
 
kshipram : instantly
bhavati : he becomes
dharmaatmaa : virtuous
shashvat : eternal
shaantim : peace
nigachhati : attains
kaunteya : O Kaunteya
pratijaanaahi : declare
na : not
me : my
bhaktaha : devotee
pranashyati : perish
 
Earlier we saw that the resolve towards devotion is most important. Shri Krishna further adds to that statement by saying that one who makes such a resolve attains eternal bliss and peace. He also urges Arjuna to make such a resolve towards devotion.
 
Many commentators explain the word “kshipram” by snapping their fingers. In other words, the amount of time it takes to snap your fingers is how long it takes to make a commitment, to make a resolve towards devotion of Ishvara. When this happens, Ishvara ensures that such a person becomes virtuous and attains everlasting happiness and peace.
 
As long as we harbour desires for worldly objects, we will never experience long-lasting happiness. But by performing actions in the worship of Ishvara, our notion of doership and enjoyership is destroyed because we are acting as agents of Ishvara. When doership and enjoyership is removed, desires are automatically eliminated, resulting in everlasting peace and bliss.
 
Now, there could be a situation where we work in the spirit of worship for while, but fall back into our old desire-prompted actions again. Shri Krishna says that as long as we have made a commitment to devotion, Ishvara will ensure that we do not fall, we do not perish. However, Shri Krishna is specific in his statement that the resolve has to come from the devotee, not from Ishvara. Ishvara may break a promise that he has made himself, but he will always stand by a resolve that is made by his devotee.
 
So therefore, a person who has the tendency to commit wrongdoing can also become a devotee. What other types of people can become devotees? We shall see next.

Bhagavad Gita Verse 30, Chapter 9

api chetsuduraachaaro bhajate maamananyabhaak |
saadhureva sa mantavyaha samyagvyavasito hi saha || 30 ||
 
Also, even if someone of extremely poor conduct worships me with wholehearted devotion, consider him a saint, for he has resolved very well.
 
api : also
chet : even if
suduraachaaraha : someone of extreme poor conduct
bhajate : worships
maam : me
ananyabhaak : wholehearted devotion
saadhuhu : saint
saha : him
mantavyaha : consider
samyak : very well
vyavasitaha : resolved
hi : for
saha : he has
 
Shri Krishna begins to explain the glory of bhakti or devotion with this shloka. He says that devotion is the easiest means of obtaining access to Ishvara. It is so easy that even a criminal, a sinner in the world can be considered a saint if he worships Ishvara with wholehearted devotion.
 
Why is bhakti so great as a means of accessing Ishvara? Bhakti has no prerequisites. It can be practiced by anyone at any stage in their life. There is financial, ancestral or intellectual requirement. Moreover, it is not alien to most of us. Many of us who grew up in the Indian tradition are already used to performing worship, even if it is for a minute in front of the deity in our living room. All we have to do is to expand this notion of worship to include everything we do.
 
Here, Shri Krishna says that if there is an individual that has extremely bad conduct, if he is the worst among sinners, if he starts worshipping Ishvara with single pointed devotion, this resolve is enough to uplift him to the status of a saint. The word “ananyabhaak” is very important in this shloka. It means that this person has shifted his attention from all worldly pursuits including name, fame, money and power. His only goal is Ishvara.
 
So this person may not look like a saint outwardly, but he should be considered a saint, just like one who has checked into a flight is considered to have already reached the destination, even if it will take some more time. Such a saint has begun to shift his identification or sense of “I-ness” from his body to the infinite Ishvara. But his resolve or his commitment to this path is most important. He should be “samyak vyavasitaha” which means well determined, and be able to absolutely understand as to what is the right thing for him.
 
If this resolve is so important, how does one go about it? How long does it take? We shall see this next.

Bhagavad Gita Verse 29, Chapter 9

samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
 
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
 
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
 
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
 
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
 
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
 
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
 
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
 
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.

Bhagavad Gita Verse 28, Chapter 9

shubhaashubhaphalairevam mokshyase karmabandhanaihi |
sannyaasayogayuktaatmaa vimukto maamupaishyasi || 28 ||
 
In this manner, you will be free from the bonds of action and their auspicious and inauspicious results. Having engaged in this yoga of renunciation, you will be liberated and attain me.
 
shubhaashubha : auspicious and inauspicious
phalaihi : results
evam : in this manner
mokshyase : will be free
karmabandhanaihi : from bonds of action
sannyaasayoga : yoga of renunciation
yuktaatmaa : engaged in
vimuktaha : becoming liberated
maam : me
upaishyasi : you will attain
 
What happens when we incorporate worship into our life? Shri Krishna says that we shall be free of the results of action. Our actions give us results in the form of joy, sorrow, profit, loss, win, loss. Freedom from results leads to liberation and attainment of Ishvara. This is the ultimate result of living a worshipful life.
 
This shloka takes us back to the topic of renunciation. In an earlier portion of the Gita, Shri Krishna had redefined “sannyaasa” or renunciation as giving up of the attitude of doership, not the giving up of action and retiring to a hermitage. By submitting our actions and their results in Ishvara hands, we automatically attain renunciation because we have come to know that it is Ishvara who is doing and enjoying everything.
 
As an illustration, let’s consider our boss at work. If we do not have confidence in our boss’s authority and his ability to lead us, our job becomes complicated, heavy and burdensome. Before we begin a task, we are worried whether we are doing the right things, and also fear the consequences of making a mistake. But if we trust our boss’s authority and his ability to give us right direction, we work effortlessly and fearlessly knowing that we are carrying out the boss’s command, and that he will take care of us if something goes wrong.
 
Similarly, once we realize that it is the infinite Ishvara that is directing everything, our actions automatically become effortless and fearless. It is like working for the most powerful CEO or the most powerful President, it gives us that kind of a confidence and peace of mind. We know that Ishvara is making us do the right things, and that he will take responsibility for the results and the consequences.
 
Now, if Ishvara is running everything, does that mean that he is partial to those who surrender to him and those who do not? This is taken up next.

Bhagavad Gita Verse 27, Chapter 9

yatkaroshi yadashnaasi yajjuhoshi dadaasi yata |
yattapasyasi kaunteya tatkurushva madarpanam || 27 ||
 
Whatever you do, whatever you eat, whatever you offer in a sacrifice, whatever you donate, whatever you practice as penance, O Kaunteya, offer it to me.
 
yat : whatever
karoshi : you do
ashnaasi : you eat
juhoshi : you offer in a sacrifice
dadaasi : you donate
tapasyasi : you practice as penance
kaunteya : O Kaunteya
tat : that
kurushva : do
madarpanam : offer it to me
 
Shri Krishna explains the technique of bringing worship into daily life. Previously we learnt the technique of worshipping Ishvara using simple offerings like water. Once we get used to the worship of Ishvara in the home and in the temple, we need to bring that spirit of worship into all of our actions. In other words, we need to learn how to bring divinity into our actions. To that end, this shloka urges us to perform all actions as an act of worship towards Ishvara.
 
The simplest and most common action we perform is that of eating. Shri Krishna says that even the act of eating should be considered an act of worship. Traditionally, before every meal, the first five morsels are offered to the deity within with the words “praanaaya svaaha”. The rest of the meal should be consumed with the attitude that the act of eating is occurring in the service of Ishvara, and not for the appeasement of our senses.
 
Now, take another action like exercising, for instance. How do we transform that into an act of worship? Anything that causes discomfort in the short term, but gets us gains in the long term, is an act of “tapas” or penance. Shri Krishna says that we can convert any action into a penance if we imbibe it with the attitude of worship. So if we have to take a long walk for exercising, for example, we can imagine that we are doing a “pradakshina”, that we walking around a temple. In this manner, even a discomforting act becomes divine.
 
Similarly, any action that requires strenuous effort and long hours can be made into an act of sacrifice. If we have to put in extra hours of work, we have to sacrifice our leisure time in the process. We can think of those extra hours of work as an offering in a “yagnya” or sacrifice.
 
In other words, we need not go through elaborate rituals with fire and butter and priests and so on. Any action can be converted into an act of worship. When we donate, we can think that we are returning to Ishvara what was Ishvara’s to begin with. When we go on a diet, we can imagine that we are conserving Ishvara’s energy, and so on.
 
What is the rationale for “divinizing” all of our actions? The notion of doership and enjoyership, the two main obstacles to liberation, get progressively diluted. Instead of thinking “I did this” and “I enjoyed this”, we begin to think that “Ishvara did it, and Ishvara gets the results”. Consequently, our stress levels and worries begin to reduce as well.
 
This takes us back full circle to karma yoga, but with the added dimension of devotion. Karma yoga without bhakti yoga is incomplete. Without the attitude of devotion, we can potentially commit wrong or harmful actions that we will hesitate to perform in front of Ishvara. With devotion, karma yoga is complete.
 
Shri Krishna reveals the result of worshipful actions in the next shloka.
 
Footnotes:
1. Devotion comprises three aspects: seva (service), shraddha (faith) and Ishvara mahaanata (greatness of Ishvara)

Bhagavad Gita Verse 26, Chapter 9

patram pushpam phalam toyam yo me bhaktyaa prayacchati |
tadaham bhaktyupahritamashnaami prayataatmanaha || 26 ||
 
One who presents a leaf, a flower, a fruit or water with devotion to me, I will consume that loving gift from that pure hearted being.
 
patram : leaf
pushpam : flower
phalam : fruit
toyam : water
yaha : one who
me : to me
bhaktyaa : with devotion
prayacchati : presents
tat : that
aham : me
bhaktyupahritam : loving gift
ashnaami : I will consume
prayataatmanaha : pure hearted being
 
Having described the incorrect method of worship earlier, Shri Krishna now explains the correct method in yet another gem of a shloka in this chapter. He says that Ishvara does not want any expensive gifts. To become his devotee, we can give him something that nature offers in plenty for free: a leaf, a flower, a fruit or even some water.
 
Why is it important to give a gift to Ishvara? Building strong relationships requires actions and attitude. Take the example of a newly married husband and wife. How do they ensure that they maintain a strong bond? To start with, they can exchange gifts during events such as Valentine’s day, their wedding anniversary with cards, flowers and so on.
 
But material exchanges in themselves are not sufficient. There has to be quality time spent with each other. Also, there has to be an exchange of meaningful thoughts, meaningful dialogue, not just talk about movies and sports etc.
 
The same thing also applies to worship. When we do all kinds of rituals for ourselves such as taking a bath, applying fragrance, eating food and so on, we can at least begin worshipping Ishvara by offering a flower or some water daily. Unless our mind and our actions are both engaged in Ishvara’s worship, it will be difficult to build a strong bond with him.
 
Now, why is all this needed? One could say that we should just practice karma yoga by doing actions selflessly. But, karma yoga is incomplete without surrender to a higher ideal, and Ishvara is the highest possible ideal. Moreover, without the right emotional link to Ishvara, our pursuit will become dry and academic.
 
So therefore, when we offer a simple gift to Ishvara, but with an attitude of devotion, Ishvara happily consumes the gift. Our attitude should be similar to a small child presenting a gift to his father or mother, because in reality, we are offering to Ishvara what was his to begin with.
 
Once we have created this habit of worshipping Ishvara daily in our house, we should slowly bring it out of the house and into every action, as described in the next shloka.

Bhagavad Gita Verse 25, Chapter 9

yaanti devavrataa devaan pitrunyaanti pitruvrataahaa |
bhootaani yaanti bhootejyaa yaanti madyaajinopi maam || 25 ||
 
Those who worship deities attain the deities, those who worship ancestors go to the ancestors, those who worship spirits attain the spirits, but those who worship me attain me.
 
yaanti : attain
devavrataa : deity worshippers
devaan : deities
pitrun : ancestors
pitruvrataahaa : ancestor worshippers
bhootaani : spirits
bhootejyaahaa : spirit worshippers
mat : my
yaajinaha : worshippers
api : but
maam : me
 
As we are exploring the topic of worship, we should not make the mistake of thinking that worship only happens in a temple in front of a deity. In many cases, worship of individuals is something that we take for granted. If we need a loan, we have to worship the loan officer to gain his favour. If we need a job, we have to worship someone in that firm so that they can do a referral. If we need admission into a school, we have to worship the admissions officer.
 
The eighteenth chapter of the Gita categorizes every action into three types: saatvic, raajasic and taamasic. Worship of a guru for knowledge is saatvic worship. Worship of a loan officer for a loan is raajasic worship. Worship of a gangster to kill someone is taamasic worship. But ultimately, any knowledge that comes under the realm of the three gunaas is finite.
 
In this shloka, Shri Krishna gives examples of worship towards deities, ancestors and spirits that encompass most kinds of so-called spiritual worship performed today. However, as we saw earlier, the best that this kind worship can give us is a finite material result. Even if we get to go to heaven through such worship, we will have to come back to earth one day when our merits are exhausted.
 
The infinite Ishvara has ability to give us liberation. Instead of asking that, we ask finite things like exam success, job success and so on. It is like asking a millionaire for pennies. We do so because we have conditioned ourselves to accept very narrow materialistic definitions of success. If our definition of success is narrow, our definition of Ishvara somehow becomes narrow as well.
 
So therefore, we come to the conclusion that we have to learn the correct technique of worshipping Ishvara. How does that work? Is it something arcane and complex? Shri Krishna provides a beautiful answer to that question next.

Bhagavad Gita Verse 24, Chapter 9

aham hi sarvayajnyaanaam bhoktaa cha prabhureva cha |
na tu maamabhijaananti tattvenaatashchyavanti te || 24 ||
 
For I am the recipient and also the lord of all sacrificial rituals, but they do not know me in essence. That is why they fall.
 
aham : I
hi : for
sarvayajnyaanaam : all sacrificial rituals
bhoktaa : recipient
cha : and
prabhuhu : lord
eva : also
cha : and
na : not
tu : but
maam : me
abhijaananti : know
tattvena : in essence
ataha : that is why
chyavanti : fall
te : they
 
Earlier, Shri Krishna asserted that most people worship finite deities with the expectation of finite rewards, but ultimately, all their prayers reach the infinite Ishvara. This type of worship in itself is ok, but the result obtained through this worship can only be finite. Shri Krishna says that the reason most devotees commit this error because they do not recognize Ishvara in essence, they do not comprehend the real nature of Ishvara.
 
Imagine that people from a remote village visit a city. They may mistake a minister’s office for the nation’s government. They may mistake a computer for the Internet. They may mistake a power outlet for the electric grid. Just like such people will commit grave errors unless they understand the presence of the larger in the small, we also will commit errors in our worship unless we understand the real infinite nature of Ishvara.
 
So therefore, when we act in this world, we should always bear in mind that the recipient of any action is Ishvara. When we feed someone, care for someone, help someone in need, we should know that ultimately we are feeding, caring for and helping Ishvara. This will reduce our sense of ego or I-ness.
 
Furthermore, emotions such as pride, greed and jealousy are caused because we think we own something, or we covet something that others own. If we know that the ultimate owner of everything is Ishvara, it reduces our sense of attachment and "mine-ness". Ego and attachment are great obstacles in the path of liberation, and this knowledge cuts them down.
 
What is the fate of such faulty worship? This is taken up next.

Bhagavad Gita Verse 23, Chapter 9

yepyanyadevataa bhaktaa yajante shraddhyaanvitaahaa |
tepi maameva kaunteya yajantyavidhipoorvakam || 23 ||
 
Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.
 
ye : those
api : even
anyadevataahaa : other deities
bhaktaahaa : devotees
yajante : worship
shraddhyaa : faith
anvitaahaa : filled with
te : they
api : also
maam : me
eva : only
kaunteya : O Kaunterya
yajanti : worship
avidhipoorvakam : incorrectly
 
The recurring theme of this chapter is the removing misconceptions about the worship of Ishvara. Shri Krishna again invokes that theme in this shloka. He says that those devotees who worship deities other than the infinite Ishvara ultimately worship him, but do so in a wrong manner.
 
Many of us have been brought up in a tradition in which we worship a specific deity. As children, we are taught to invoke that deity during auspicious occasions, during periods of prosperity as well as periods of difficulty. We should be grateful to our parents for inculcating these good samskaaraas or habits in us at an early age. However, Shri Krishna says that as we grow older, it is important to have the correct knowledge of what we are worshipping, because in most cases, our knowledge is limited and incorrect.
 
What is this incorrect knowledge? Thinking that what we are worshipping is a finite deity in a certain form is incorrect knowledge. When we see a small government office, we do not make the mistake of thinking that a small office contains the government of an entire nation. Or when we look at a wave, we never imagine that the entire ocean is just that small wave.
 
Similarly, even though we worship a finite deity in our home or in a temple, we should never think that we are worshipping just that finite deity. If we think in that way, our worship will be incorrect, it will have a flaw.
 
So then, what is the right knowledge? It is knowing that we are worshipping Ishvara in his infinite nature. Just like we contact the entire Internet when we surf the web on our phone, we contact the infinite Ishvara when we worship a finite deity. Ishvara is the foundation of everything, therefore ultimately all prayers reach Ishvara.
 
Why do most devotees commit this error? This is explained next.

Bhagavad Gita Verse 22, Chapter 9

ananyaashchintayanto maam ye janaahaa paryupaasate |
teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham || 22 ||
 
With single-pointed meditation, those who are constantly engaged in my worship, I carry the burden of acquisition and preservation of their needs.
 
ananyaaha : single-pointed
chintayantaha : meditation
maam : me
ye : those who
janaahaa : people
paryupaasate : worship
teshaam : their
nityaabhiyuktaanaam : constantly engaged
yogakshemam : acquisition and preservation of needs
vahaami : carry the burden
aham : I
 
Many commentators compare this shloka to a shining gem located right in the middle of the Gita. This oft-quoted shloka contains Ishvara’s promise to all devotees. Here, Shri Krishna assures us that Ishvara will personally attend to the needs of his devotees. But he also defines the type of devotee that is being discussed here. It is one who is ever absorbed in the contemplation of Ishvara. For such people, there is no fear, suffering, sorrow or lack of anything.
 
Previously, we learned about the “sakaama bhakta” or desire oriented devotee. This shloka describes the “nishkaama bhakta” or desireless devotee. Who is a nishkaama bhakta? It is the one who is only seeking one thing: moksha, liberation. His desire for moksha is equal to no other desire, for that desire will permanently eliminate all other desires. it is a desire for infinitude or poornatva. He has “ananya” or focused goal, other devotees have “anya” or diverse goals.
 
So if we are desireless devotees, if our only desire is liberation which is the attainment of Ishvara, what does Ishvara do for us? Shri Krishna says that Ishvara takes care of “yoga” and “kshema”. Our entire life comprises two major activities: acquisition and preservation. The early part of our life goes in acquisition of knowledge, wealth, family, position and title. This is denoted by the word “yoga”. The later part of our life is devoted to preservation of what we have acquired. This is “kshema”.
 
Many commentators cite a wonderful story to illustrate this shloka. There was a brahmin who had great faith in this shloka, but lost it one day because his family did not get enough alms to have a proper meal one day. In disgust, he tore the palm leaf on which this shloka was written and went out of the house. Later, a boy came to his house with a sack of rations. He informed the brahmin’s wife that her husband had sent her the food.
 
The brahmin’s wife noticed that the boy’s tongue was bleeding. She found out from the boy that it was her husband who had cut off the boy’s tongue. When the brahmin came back, the wife rebuked him for injuring the boy who had delivered the rations. The brahmin, it turns out, knew nothing about the boy or the rations. He quickly realized that it was Ishvara who delivered the food, and that when he tore the palm leaf, it injured Ishvara in the form of that boy. So Ishvara did not just deliver the food, he also carried the rations on his back. This is what is meant by the word “vahaami” which means “to carry”.
 
What is the practical implication of this shloka? If we wholly devote ourselves to the pursuit of Ishvara, we need not spend any time incessantly worrying about our needs. As long as we perform our duties efficiently and in a spirit of service to Ishvara, we will be well taken care of. Ishvara will not just carry our burden of needs, he will also carry all of our worries as well.
 
The culmination of this shloka’s vision is the knowledge that there is no such thing as “my” need or “your” need. If everything is Ishvara and everything is in Ishvara, then he will take care of his own needs, just like our fingers are not worrying about someone taking care of their individual needs.
 
What happens to those who do not worship Ishvara in his infinite nature? This is explained in the upcoming shlokas.

Bhagavad Gita Verse 21, Chapter 9

te tam bhuktvaa svargalokam vishaalam ksheene punye martyalokam vishanti |
evam trayeedharmamanuprapannaa gataagaam kaamakaamaa labhante || 21 ||
 
Having enjoyed the (joys of) mighty heaven, they, with their merits exhausted, return to the mortal world. In this manner, those with selfish desires, who take refuge in the three-fold system, arrive and depart (repeatedly).
 
te : they
tam : that
bhuktvaa : enjoyed
svargalokam : heaven
vishaalam : mighty
ksheene : exhausted
punye : merits
martyalokam : mortal world
vishanti : come to
evam : in this manner
trayeedharmam : three-fold system
anuprapannaahaa : take refuge
gataagaam : arrival and departure
kaamakaamaahaa : those with selfish desires
labhante : attain
 
Shri Krishna continues the description of desire-oriented devotees (sakaam bhaktas) who worship Ishvara with a view to gain earthly and heavenly rewards and conforts. Shri Krishna says that their efforts will bear fruit on earth as well as in heaven. However, he says that their stay in heaven is temporary. After their stay ends, they once again come back to earth and get caught up in the endless cycle of birth and death.
 
As an example, consider the plight of those people who work hard, earn a good living but have trouble managing their spending. As soon as they get their salary, they instantly spend most of it on the first of the month, and barely manage to pay their bills for the remainder of the month. They somehow forget that fact that money, like anything else in this world, is finite.
 
Similarly, people who enjoy heavenly pleasures stay in heaven until their merits (punya) are depleted. Once that happens, they come back to earth and are born into a human form if they are lucky, or some other form if they are not.
 
Shri Krishna says that such people follow the “three-fold system”. This refers to Vedic knowledge comprising the three modes or gunaas. Since the gunaas themselves are finite and transient, the results attained by the followers of these gunaas will also be finite and transient.
 
So therefore, although the desire-oriented devotee is better than someone who has no room for devotion, he is still trapped in a pursuit of comfort in pleasure in this world as well as in other worlds. Unlike such a devotee, what we should truly desire is liberation or moksha.
 
What kind of devotee gets liberation? This is taken up next.

Bhagavad Gita Verse 20, Chapter 9

traividyaa maam somapaahaa pootapaa yajnairishtvaa svargatim praarthayante |
te punyamaasaadya surendralokamashnanti divyaandivi devabhoogaan || 20 ||
 
Those well-versed in the three Vedas, after worshipping me through sacrifices, and drinking nectar and purified of sin, they pray for attainment of heaven. Having obtained merits, they enjoy the divine pleasures of the gods in heaven.
 
traividyaa : those well versed in three Vedas
maam : me
somapaahaa : drinkers of nectar
pootapaahaa : purified of sin
yajnaihi : through sacrifices
ishtvaa : after worship
svargatim : to attain heaven
praarthayante : pray
te : they
punyam : merits
aasaadya : obtain
surendralokam : abode of Indra
ashnanti : enjoy
divyaan : divine
divi : heavenly world
devabhoogaan : pleasures of the gods
 
Having described the infinite nature of Ishvara, Shri Krishna now elaborates upon the topic of devotees or bhaktas. There are predominantly two types of devotees: desire-oriented (sakaama) and desireless (nishkaam). Desire-oriented devotees are described in these two shlokas. Note the change to a longer meter to emphasize a change in the topic.
 
Who is the desire-oriented bhakta? He is a devotee who worships Ishvara for a material gain. He either wants merits (punya), wealth (artha), earthly joy (sukha), heavenly joy (svaraga) or a combination of these four. In simple words he is looking for money, name and fame.
 
So for example, if someone wants to buy a car, they pray that it is the right price and that it is in stock. If someone has an exam, they pray that they pass in the exam. Vedas and rituals mentioned in this shloka refer to the efforts that we put into appeasing Ishvara. We may not perform elaborate rituals, but there always is a thought that "please God let this happen so that I can be happy", which amounts to the same thing as the rituals mentioned here.
 
Now, when a child asks his parents for something insignificant, a parent feels frustrated because the parent has the capability to give much greater value, but cannot do so because the child insists on that insignificant thing. Similarly, Ishvara also may feel sometimes that the things we ask of him - wealth, heavenly pleasures and so on - are insignificant. Such people do not have a strong resolve towards liberation, they do not have the “vyavasaatmikaa buddhi” mentioned in chapter 2. Their focus is diverted away from Ishvara towards material pursuits.
 
Assuming they somehow accumulate merits and attain heaven, what happens next?

Bhagavad Gita Verse 19, Chapter 9

tapaamyahamaham varsham nigruhnaamyutsrijaami cha |
amritam chaiva mrityushcha sadasachchaahamarjuna || 19 ||
 
I provide heat, I hold back and send forth the rain. I am immortality and also death, I am real and also unreal, O Arjuna.
 
tapaami : provide heat
aham : I
varsham : rain
nigruhnaami : hold back
utsrijaami : send forth
cha : and
amritam : immortality
cha : and
eva : also
mrityuhi : death
sat : real
asat : unreal
aham : I am
arjuna : O Arjuna
 
A recurring theme of this chapter is that we should see Ishvara everywhere, instead of looking only in things and places that our senses find pleasurable. In that regard, since we deal with the weather everyday, it can become a great pointer to access Ishvara. However, anytime the climate becomes too hot, or there is excessive rain or drought, our body feels uncomfortable, and therefore we do not even think of Ishvara when those things happen.
 
Shri Krishna says in the shloka that it is Ishvara that is providing the heat as the sun. So when it gets extremely hot, we should recognize that it is Ishvara that is providing the energy for the sun. And even though we may feel uncomfortable, we should realize that Ishvara has the welfare of the entire earth in mind. When it gets hot, the water on earth rises to form clouds, and is eventually sent back as rain. If the sun were never to give enough heat, we would never get any rain on earth.
 
Shri Krishna also says that Ishvara is found in immortality as well as in death. Symbolically, what is meant here is that knowing Ishvara as an infinite entity is real immortality, and knowing Ishvara as finite is death. When we see only waves and foam in the ocean, we will eventually see them “die”. But when we only see the ocean, there is no death whatsoever.
 
How do we develop such a vision? By knowing what is “sat” or real and what is “asat” or not real. Just because something is perceived by our senses, it does not automatically become real. Optical illusions are a great example. This echoes the lessons of the second chapter where Shri Krishna encourages us to develop “tattva drishti” or the vision of the essence, not of names and forms.
 
With this shloka, Shri Krishna concludes the topic on pointers of Ishvara. A new topic, forms of devotion, is taken up next.

Bhagavad Gita Verse 18, Chapter 9

gatirbhartaa prabhuh saakshi nivaasaha sharanam suhrita |
prabhavah pralayah sthaanam nidhaanam beejamavyayam || 18 ||
 
I am the outcome, nourisher, master, witness, abode, refuge and well-wisher. I am the origin, dissolution, sustenance, repository and the imperishable seed.
 
gatihi : outcome
bhartaa : nourisher
prabhuh : master
saakshi : witness
nivaasaha : abode
sharanam : refuge
suhrita : well-wisher
prabhavah : origin
pralayah : dissolution
sthaanam : sustenance
nidhaanam : repository
beejam : seed
avyayam : imperishable
 
Shri Krishna gives 12 single-word pointers or indicators of Ishvara. These are considered the foundation of many bhakti traditions. A more exhaustive list is provided in the Vishnu Sahasranaama, the thousand names of Ishvara as Lord Vishnu.
 
“Gatihi” means goal, destination or outcome. The karmaphaa, the fruit of our action, leads us to our destination or goal. The actions are the means, and the fruit of the actions is the goal. Shri Krishna says that Ishvara is the highest goal that we can aspire to. “Bhartaa” is the controller and supporter of the entire universe. It literally means someone who provides for his family. Ishvara nourishes and takes care of all beings in this universe, hence he is the provider of the universe. Since he is also the ultimate controller and master, he is known as “Prabhuhu”.
 
When we are kids, we aspire to become like our parents. They provide for us and also control our activities. They are our gatihi, bhartaa and prabhuhu. But if they get too attached to us, they will continue planning our life even when we become adults. That is why Ishvara remains an unattached witness, or “saakshi”.
 
Furthermore, Ishvara is the “nivaasaha” or container of the universe. He is “sharanam”, the ultimate refuge when there is no one else left for us to turn to. He is a well wisher or “suhrita”, someone who does not expect anything in return. Ishvara creates, dissolves and maintains the universe therefore he is “prabhavaha”, “pralaya” and “sthaanam”. He is also “nidhaanam”, the repository where all beings become unmanifest at the end of creation.
 
Finally, Ishvara is the seed that has created the universe. Unlike most seeds that can only generate one plant, Ishvara continues to create the universe infinitely, without modification. Hence he is called the imperishable seed “avyayam beejam”.

Bhagavad Gita Verse 17, Chapter 9

pitaahamasya jagato maataa dhaataa pitaamaha |
vedyam pavitramomkaara riksaam yajureva cha || 17 ||
 
I am the father, mother, support and grandfather of this universe. I am the knowable, the purifier, the syllable Om, and the Rig, Saama and Yajur also.
 
pitaa : father
aham : I am
asya : this
jagataha : universe
maataa : mother
dhaataa : support
pitaamaha : grandfather
vedyam : knowable
pavitram : purifier
omkaara : Om syllable
rik : Rig
saam : Saama
yajur : Yajur
eva : also
cha : and
 
Shri Krishna further elaborates on Ishvara’s infinite all-pervading nature by asserting that he is the father, mother and grandfather of this universe. A father’s nature is to protect the child and to push it to grow. A mother embodies the quality of nurture and impartiality, she will care for even the most misbehaved child. A grandfather is extremely attached to his grandchild and takes great pleasure in demonstrating affection towards the child, whereas the father may sometimes not show affection openly. Shri Krishna says that Ishvara treats every being in the universe like a caring family would.
 
Symbolically, Ishvara as father represents the intelligence behind the creation of the universe. Ishvara as mother represents the substance that creates the universe. Ishvara as grandfather refers to the source of intelligence and substance. It is said that Lord Shiva, when asked for his great grandfather’s name, replied “Shiva”. There is no further cause of this universe other than Ishvara.
 
Another pointer to Ishvara is “dhaata” or sustainer. As we have seen earlier, it is Ishvara in his infinite nature that holds the universe together in a state of harmony, where everything is in its place. Ishvara is also the three Vedas which are ultimate source of knowledge in the universe, the only knowledge that needs to be known. Their essence is captured in the syllable “Om”, which is considered the utmost purifier. In other words, once we see Ishvara in everything, everything becomes pure.
 
The next shloka contains a series of pointers to Ishvara which are considered the foundation of bhakti or devotion.

Bhagavad Gita Verse 16, Chapter 9

aham kraturaham yajnyaha svadhaahamahamaushadham |
mantrohamahamevaajyamamagniraham hutam || 16 ||
 
I am the vedic ritual, I am the sacrifice, I am the oblation, I am the herb, I am the chant, I am the butter, I am the fire and I am the act of offering.
 
aham : I am
kratuhu : vedic ritual
yajnyaha : sacrifice
svadhaa : oblation
aushadham : herb
mantraha : chant
aajyam : butter
agnihi : fire
hutam : act of offering
 
Shri Krishna begins to enumerate several opportunities to see Ishvara in our life. It is not enough to consider Ishvara as a finite resident in a picture or an idol. We should be able to incorporate Ishvara in all aspects of our lives. In this shloka, Shri Krishna emphasizes work as a connection to Ishvara by saying that Ishvara is present within all aspects of action.
 
During the time of the Mahabharata war, Vedic rituals were a part and parcel of life and were well understood by all. To that end, Shri Krishna asks Arjuna to view Ishvara in each and every aspect of the vedic ritual. Since such rituals comprise herbs, butter, chanting, fire, and offering of oblations, Shri Krishna says that Ishvara is present in all of them. Arjuna would have had no trouble in ensuring that Ishvara was ever present in such a ritual after he heard this shloka.
 
We, however, lack exposure to such rituals, and therefore we adapt this shloka towards any action that we perform daily. For example, if we are cooking a meal for our family, we can see Ishvara in the cooking flame, in the spices, in the vegetables, in the oil, in the knife and so on. Or if we spend a lot of time creating documents on the computer, then we can try to see Ishvara in the laptop, the mouse, the word document, the browser and so on.
 
Shri Krishna, by redefining action as worship of Ishvara, does not demarcate when and who can worship Ishvara. Sant Kabirdas was a cobbler and Arjuna was a warrior. But both of them could access Ishvara without leaving their respective professions. We have the opportunity to do the very same thing. It is our attitude while performing our work which is most important.
 
Further means to access Ishvara are provided next.

Bhagavad Gita Verse 15, Chapter 9

jnyaanayagnena chaapyanye yajanto maamupaasate |
ekatvena prithaktvena bahudhaa vishvatomukham || 15 ||
 
Others, offering the sacrifice of knowledge, worship me with oneness, separateness and also multifaceted diversity.
 
jnyaanayagnena : sacrifice of knowledge
cha : and
api : also
anye : others
yajantaha : offer
maam : me
upaasate : worship
ekatvena : oneness
prithaktvena : separateness
bahudhaa : diversity
vishvatomukham : multifaceted
 
Shri Krishna radically defines our notion of Ishvara worship in this shloka. He says that recalling and remembering the infinite nature of Ishvara throughout our lives is a form of worship called jnyaana yaganya or the sacrifice of knowledge. Unlike most forms of worship, we can perform it without any effort anytime, anywhere. All we have to do is to learn to see Ishvara in everything.
 
There are several spiritual traditions that have somewhat differing notions of Ishvara’s nature. The tradition of Adi Shankaracharya, which this book tries to follow closely, views the jeeva and Ishvara as one. Acharya Ramanuja’s tradition views jeeva as a part of Ishvara. Acharya Madhva’s tradition views the jeeva and Ishvara as separate entities. Shri Krishna enumerates all of these viewpoints in this shloka, then reconciles all three by saying that all are equally valid as sacrifices of knowledge.
 
Regardless of the tradition followed, Shri Krishna urges us to continuously perform the sacrifice of knowledge so that we weaken our individuality while strengthening our faith in Ishvara. When we see more Ishvara in everything and everyone, our likes and dislikes start thinning down as well. We also begin to realize that all our joys and sorrows are tied to our actions, and so we begin to treat everything as a “prasaada” or Ishvara’s gift.
 
Shri Krishna now begins to give us pointers on where and how to see Ishvara.

Bhagavad Gita Verse 14, Chapter 9

satatam keertayanto maam yatantashcha dridhavrataahaa |
namasyantashcha maam bhaktyaa nityayuktaa upaasate || 14 ||
 
Always glorifying me with resolute effort, and venerating me devotedly, they are constantly engaged in my worship.
 
satatam : always
keertayantaha : glorifying
maam : me
yatantashcha : effort
dridhavrataahaa : resolute
namasyantaha : venerating me
cha : and
maam : me
bhaktyaa : devoted
nityayuktaahaa : constantly engaged
upaasate : worship
 
Shri Krishna begins to enumerate the qualities of those noble individuals that have gained knowledge of Ishvara’s infinite nature. We should try to bring as many qualities as we can into our lives, and not think that they are only for some select extraordinary people.
 
Firstly, Shri Krishna says that these noble individuals perform “keertan” and “bhajan”. Typically, we tend to think of keertan as singing songs in front of a deity. But here, the meaning is deeper. Keertan here means the three step process of hearing scriptures (shravanam), resolving doubts (mananam) and internalizing the knowledge (nidhidhyaasanam). It is only through this process that the true nature of Ishvara is understoood.
 
It is also imperative to perform keertan as frequently as possible. As we have seen so far, Prakriti needs no help in order to ensnare us daily with the temptation of name and form. Also, Prakriti is not just responsible for visible objects but also thoughts, feelings, emotions and memories that can lead to straying away from Ishvara. Repeated keertan is the only way to guard against such distractions.
 
Shri Krishna also emphasizes the power of “vrata” or resolution. Most spiritual traditions encourage practices like fasting or abstaining from pleasures during certain days. Observance of such vows strengthens our will power so that we can use that inner strength towards fending off Prakriti. Knowledge of Ishvara, without the will power to remain established in that knowledge, will not work. If someone cannot even remain without food for a day, it will be difficult for them to deal with the might of Prakriti.
 
Another aspect of the noble individuals is that they do “namaskaara” to Ishvara, which means that they offer themselves to Ishvara. When things are going well, it is easy to accept the will of Ishvara. However, many individuals begin to lose faith in Ishvara when they go through a rough period in their lives. True veneration happens when we realize that even the rough period in our life happens for a reason that we will understand in the course of time.
 
Broadly speaking, Shri Krishna wants the devotee to dedicate not just his intellect but also his mind. Unless we engage with anything at an emotional level, our pursuit will always be dry, academic and partial. It will be like a PhD student who forgets what he learned right after he receives his degree.
 
So therefore, Shri Krishna says that individuals with these qualities are the true devotees. They have understood the true method of “upanasanaa”, of worshipping Ishvara. That is why they remain “nitya yukta” or always united and connected with Ishvara, and also, Ishvara remains ever united with them.
 
Next, Shri Krishna enumerates the different ways in which these noble individuals worship Ishvara.

Bhagavad Gita Verse 13, Chapter 9

mahaatmaanastu maam paartha daiveem prakritimaashritaahaa |
bhajantyananyamanaso jnyaatvaa bhootaadimavyayam || 13 ||
 
But, noble individuals take refuge in my divine nature, O Paartha. Knowing me as the imperishable source of all beings, they worship me single-mindedly.
 
mahaatmaanahah : noble individuals
tu : but
maam : my
paartha : O Paartha
daiveem : divine
prakritim : nature
aashritaahaa : take refuge
bhajanti : worship
ananyamanasaha : single-minded
jnyaatvaa : having known
bhootaadim : source of all beings
avyayam : imperishable
 
Shri Krishna now begins to describe those individuals who have understood the true, divine nature of Ishvara. These “mahaatmaas” or noble individuals treat Ishvara as their one and only one refuge, and worship him with unwavering devotion. With a view to instruct us in the ways of such noble individuals, Shri Krishna devotes the next few shlokas to this topic.
 
The word “aashritaha” or refuge is key to understanding this shloka. What does this word mean? It is how we answer the question “when I am in trouble, what do I turn to?”. Most of us have various sources of refuge. For some, it is their ancestral inheritance. For some, it is their academic qualifications. For some, it is their family. Whenever we are in trouble, we pursue those avenues for comfort and security.
 
However, the mahaatmaas or noble individuals do not look to any of these sources for refuge. They have understood one simple fact: anything that can change over time is under the control of Prakriti. Prakriti, the realm of name and form, is every changing and can never be relied upon for support all the time. We ourselves would have encountered several instances where money or family did not help someone in their time of need. The noble individuals know that there is only one true refuge that is universal and unchanging: it is Ishvara.
 
Knowing this, what do the noble individuals do? They are “ananya manasaha”, they are singularly devoted to Ishvara. Even though they may be tempted by Prakriti’s play and dazzle of name and form, they know that ultimately every source of joy that it gives, turns into sorrow eventually. Furthermore, their devotion for Ishvara is not for the attainment for anything else. It is solely for the attainment of Ishvara.
 
Unlike these noble individuals, most of us still rush into Prakriti for joy, comfort, security and support. But Prakriti teaches us a lesson over our lifetime when we repeatedly seek joy which turns into sorrow. How do the noble individuals remain focused in Ishvara while living in the world of Prakriti? We shall see next.

Bhagavad Gita Verse 12, Chapter 9

moghaashaa moghakarmaano moghajnyaanaa vichetasaha |
raakshaseemaasureem chaiva prakritim mohineem shritaahaa || 12 ||
 
With useless desires, useless actions and useless knowledge, the unintelligent take refuge in delusory, devilish and evil nature.
 
moghaashaa : useless desires
moghakarmaanaha : useless actions
moghajnyaanaa : useless knowledge
vichetasaha : unintelligent
raakshaseem : devilish
aasureem : evil
cha : and
eva : also
prakritim : nature
mohineem : delusory
shritaahaa : take refuge in
 
After following this chapter so far, we may wonder why has Shri Krishna spent so much time in addressing our erroneous notion of Ishvara? He has done so because erroneous knowledge is the start of a chain of consequences that can either uplift or ruin our life, not just from a spiritual but also material perspective. He illustrates that chain in this shloka.
 
Consider a child born into a family that gives utmost important to the acquisition of money, but does not emphasize the ethical means of doing so. Such an erroneous knowledge starts a chain of consequences. The child always desires money, and all his actions are directed towards the pursuit of money.
 
Shri Krishna calls these useless desires and useless actions. All of these eventually lead to increasingly worse character traits in the child. He can undertake delusory actions (gambling), evil actions (stealing) or worse yet, devilish actions (murder), all because of the wrong notion that acquisition of money is paramount.
 
Broadly, if we start with the erroneous notion that our body and mind is everything and that Ishvara is a distant finite entity, all our desires and actions will be directed towards ensuring that our body can live comfortably. We will continue to make external adjustments such as moving to a new city or changing jobs in search of comfort and security, to continually appease our body and mind, and to gain freedom from sorrow. Since we have not acquired the knowledge of our true nature and Ishvara’s true natures, we will never understand that Ishvara is our ultimate source of security and the ultimate freedom from sorrow.
 
So we have seen that erroneous knowledge about Ishvara can lead to ultimate ruin. Who then, are those people that, having had the correct knowledge, develop the right type of relationhip with Ishvara? This is taken up next.
 

Bhagavad Gita Verse 11, Chapter 9

avajaananti maam moodhaa maanusheem tanumaashritam |
param bhaavamajaananto mama bhootamaheshwaram || 11 ||
 
Resorting to a human form, foolish people insult me, not knowing my supreme nature as the overlord of all beings.
 
avajaanantaha : insult
maam : me
moodhaahaa : foolish people
maanusheem : human
tanum : form
aashritam : resorting to
param : supreme
bhaavam : nature
ajaanantaha : not knowing
mama : my
bhootamaheshwaram : overlord of all beings
 
Removal of all misconceptions of Ishvara is one of the recurring themes of this chapter. Even though Shri Krishna has repeatedly defined Ishvara as infinite, many people still get stuck with one form of Ishvara or the other. In this shloka, Shri Krishna terms such people foolish, and their behaviour insulting.
 
Now, many of us were conditioned by our cultures to believe that Ishvara is something that is far away, and will take years and years of devotion to achieve. But Shri Krishna, through the Gita, has revealed to us the true nature of Ishvara as infinite, all-pervading and available right here and now. To ensure that we do not revert back to our old ways of thinking, Shri Krishna uses a strong term to refer to such people: foolish.
 
Even before we go to the level of Ishvara, we commit the error of thinking that our eternal essence, our self, is our human body only. Removing this erroneous notion was the message of the second chapter. In the same way, we are likely to think of Ishvara as a finite form, and in doing so, treat everything else in the world with disregard.
 
Shri Krishna says that such an attitude is personally insulting to Ishvara, who is the supreme controller of the universe. It is like introducing a Nobel peace prize winner as an ordinary citizen, or to think that a junior police officer is the be-all and end-all of a country’s government. People with such erroneous notions can cause a great deal of harm to themselves, as is pointed out in the next shloka.

Bhagavad Gita Verse 10, Chapter 9

mayaadhyakshena prakritihi sooyate sacharaacharam |
hetunaanena kaunteya jagadviparivartate || 10 ||
 
Under my supervision, Prakriti generates this universe of moving and motionless (beings). With that purpose, O Kaunteya, the universe revolves.
 
mayaa : my
adhyakshena : supervision
prakritihi : Prakriti
sooyate : generates
sacharaacharam : moving and motionless universe
hetu : purpose
anena : in this manner
kaunteya : O Kaunteya
jagat : universe
viparivartate : revolves
 
Shri Krishna concludes the topic of Prakriti and its mechanisms by re-asserting that Prakriti is subservient to Ishvara. He describes Ishvara as the supervisor, the “adhyaksha”. He says that Ishvara does not physically have to “do” anything in order to create, sustain and dissolve the universe. Ishvara’s mere presence enables Prakriti to function, just like electricity enables a television to function. Without his presence, Prakriti remains inert and is incapable of doing anything whatsoever.
 
From Ishvara’s standpoint, there is no notion of “doing work” or “obtaining the result”; he knows that ultimately it is Prakriti that runs the show, and therefore he remains detached. He is like the owner of a theatre that has employed a magician to perform a show. The owner is unconcerned whether the magician cuts a woman in half with a saw, or pulls a rabbit out of a hat.
 
Let us now look at the practical implication this shloka. If we substitute the word Ishvara in the previous statement with the word “jeeva” or individual, we come to the same conclusion from the previous chapters on karma yoga. Only through disassociation with the notion that “I am the doer” and “I obtain the result” can we truly be liberated from the cycle of creation and dissolution.
 
The key question is : who controls whom? If we let Prakriti control us, if we let our lower nature drag us towards sense pleasure, we can never be liberated. We should re-assert our control of our lower self through our higher self.
 
Furthermore, Shri Krishna also gives us a technique to deal with life’s ups and downs with this shloka. Whenever we encounter a sorrowful or hurtful situation, all we need to do is to know that (a) we have obtained this situation through our own actions and (b) it is yet another name and form that Prakriti has created.
 
Once we know that something is a name and form, we will immediately know that it is Prakriti’s handiwork, just like we know that something is an April fool’s joke or a magician’s trick. This will enable us to pierce through Prakriti’s pranks and to know that Ishvara the supervisor is behind everything.
 
So then, Shri Krishna has explained to us “how the universe revolves”, in other words, how the magic trick works. This is how we should develop our vision of the world. However, instead of trying to see Ishvara behind everything, many people still try to box Ishvara into a finite concept. More on this is taken up in the next shloka.

Bhagavad Gita Verse 9, Chapter 9

na cha maam taani karmaani nibandhanti dhananjaya |
udaaseenavadaaseenamasaktam teshu karmasu || 9 ||
 
Nor do those actions bind me, O Dhananjaya. I remain as though indifferent and unattached to those actions.
 
na : not
cha : and
maam : my
taani : those
karmaani : actions
nibandhanti : bind
dhananjaya : O Dhananjaya
udaaseenavat : as though indifferent
aaseenam : sit
asaktam : unattached
teshu : those
karmasu : in actions
 
Earlier in the chapter, Shri Krishna addressed several misconceptions that we have about Ishvara. He asserted that Ishvara cannot be contained in any one part of the universe, in any one object. He also asserted that we need to wait for a long time to Ishvara. Ishvara is accessible at this very moment. What is missing is knowledge that enables us to recognize Ishvara in everything.
 
In this shloka, Shri Krishna addresses another misconception of Ishvara, that he has a personal agenda in each and everyone’s destiny. To that end, Shri Krishna clarifies that Ishvara delegates the functioning of the universe to the laws of Prakriti. He does not personally get involved, nor does he claim credit for the creation, destruction and sustenance of billions of beings in this universe.
 
Our Puranaas contains several stories about the trinity of Brahma, Vishnu and Shiva who are charged with the responsibilities of creation, sustenance and dissolution respectively. They are aided by their consorts. Saraswati provides the knowledge needed for creation. Lakshmi provides the wealth needed for sustenance. Parvati provides the power needed for dissolution. The stories may portray that these deities personally take effort to perform their duties, but at the universal level, they are all part of the fully automatic system of Prakriti.
 
Therefore, the lesson for us here is that we should follow karma yoga because it is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakriti’s handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakriti is running everything. If we worry about who will get the credit for our actions, then we will get bound, taking us further away for liberation.
 
So then, how should we use this knowledge to refine our vision towards the world? This is explained next.

Bhagavad Gita Verse 8, Chapter 9

prakritim svaamavashtabhya visrijaami punaha punaha |
bhootagraamimam kritsnamavasham prakritervashaat || 8 ||
 
Commanding my Prakriti, I repeatedly project this entire world of beings, which is helpless under the control of Prakriti.
 
prakritim : Prakriti
svaam : my
avashtabhya : commanding
visrijaami : I project
punaha : repeatedly
bhootagraam : world of beings
imam : this
kritsnam : entire
avasham : helplessly
prakritehe : of Prakriti
vashaat : controlled by
 
Shri Krishna describes the workings of Prakriti in this shloka. Prakriti is Ishvara’s projector. It projects an entire universe of names and forms at the beginning of a cycle, withdraws them at the end of the cycle, only to start it all over again. We saw this in the previous shlokas. Here, we investigate the relationship between Prakriti, Ishvara and the individual.
 
Let’s first look at the relationship between Ishvara and Prakriti. Shri Krishna says that Ishvara fully controls Prakriti. He is the commander of Prakriti. Prakriti cannot do anything without the command of Ishvara. However, Ishvara is not a micro-manager. He does not tell Prakriti how to do its job. He just sets the rules in motion. Prakriti is a system that follows the rules, just like a computer program or the autopilot in an aircraft.
 
How does this work? We know that Prakriti, which is a synonym for maaya, comprises the three gunaas or modes. Each guna will deliver results based on its inherent property. For example, if our personality is predominantly comprised of rajas, we will always be in an agitated state, which will result in haphazard work. But if our personality is saatvic, it will result in perfect work. Notice that there is no need for Ishvara to “do” anything since Prakriti is an automatic system.
 
Next, let us look at the nature of Prakriti and the individual. Shri Krishna says that the individual is under the complete control of Prakriti. He helplessly goes through infinite cycles of birth and death due to the influence of Prakriti. In our own lives, we know so many people that are hale and hearty one moment, and are killed by an accident in the next moment. They have no say in the matter whatsoever. The only way one can get out of Prakriti’s influence is to put forth effort towards achieving liberation.
 
Now, we know that Ishvara commands Prakriti to perform creation, sustenance and dissolution. In the chapter on karma yoga, we have seen that actions have a tendency to bind us, to make us get attached to them. Does Ishvara get attached to the actions of creation, sustenance and dissolution? We shall see in the next shloka.

Bhagavad Gita Verse 7, Chapter 9

sarvabhootaani kaunteya prakritim yaanti maamikaam |
kalpakshaye punastaani kalpaadau visrijaamyaham || 7 ||
 
All beings attain my Prakriti when an age ends, O Kaunteya. I project them again when (another) age begins.
 
sarvabhootaani : all beings
kaunteya : O Kaunteya
prakritim : Prakriti
yaanti : attain
maamikaam : my
kalpakshaye : end of an age
punaha : again
taani : them
kalpaadau : beginning of an age
visrijaami: project
aham : I
 
Previously, Shri Krishna compared wind in space to the multitude of beings in Ishvara. Here, he asserts that all those beings go to Ishvara’s Prakriti at the end of a “kalpa” or age. They then come back into existence when the kalpa starts all over again.
 
In the last chapter, Shri Krishna had explained the process of creation and dissolution. He spoke about the day and night of Lord Brahma. Here, he adds more detail by revealing the orchestrator of creation and dissolution. It is Prakriti. In an earlier context, this word was translated as nature. In this context, we will keep the original word since the meaning is a little different.
 
Prakriti is a system that tracks the karmas or actions of each and every being in the universe. When every being’s karma is exhausted, Shri Krishna, through the medium of Prakriti, begins the process of dissolution, just like we go to sleep when we exhaust all our actions for the day. When the time is right for the next set of actions to begin manifesting, Prakriti “wakes” up everyone and begins the process of creation.
 
Now, we notice that Shri Krishna does not use the word “create” here. Instead, he uses the word “project”. Prakriti is similar to a movie projector in that it does not create anything new, but projects names and forms on the screen, just like waves and foam in the ocean. As we saw earlier, creation and dissolution is a matter of perspective. A child only sees waves and foam. The adult, seeing the very same waves and foam, knows that it is ultimately water.
 
Similarly, creation and dissolution on a cosmic scale is “real” only if we get stuck at the level of names and forms. The jnyaani or the wise seeker sees the names and forms come and go, but knows that everything, ultimately, is only Ishvara. The difference between the jnyaani and everyone else is that the wise seeker’s perspective that comes from having the knowledge of Ishvara. This knowledge is paramount.
 
So then, what is the relationship between Ishvara, Prakriti and us? This is explained in the next shloka.

Bhagavad Gita Verse 6, Chapter 9

yathaakaashasthito nityam vaayuhu sarvatrago mahaan |
tathaa sarvaani bhootaani matsthaaneetyupadhaaraya || 6 ||
 
Just like the mighty wind travels everywhere, established in space, so too, all beings reside in me, understand this.
 
yathaa : just like
aakaashasthitaha : established in space
nityam : eternally
vaayuhu : wind
sarvatragaha : travels everywhere
mahaan : mighty
tathaa : so do
sarvaani : all
bhootaani : beings
matsthaani : reside in me
iti : in this manner
upadhaaraya : understand this
 
The key teaching of the chapter is that Ishvara pervades everything, that all beings are sustained by Ishvara but Ishvara is not contained in any of them. To illustrate these statements, Shri Krishna compares Ishvara to space. He says that space enables everything to exist within it, like wind, for example. In the same way, all living and non-living entities dwell in Ishvara.
 
First, let us understand the nature of space. It is indivisible, which means that even if we try to divide it by building walls, we cannot do so. It does not get affected by what it contains. A flower generates fragrance when fresh and odour when it decays. But both those qualities do not get transferred to space, since space has no qualities. It also pervades everything. Over 99% of an atom is empty space. And it is infinite. No object can ever contain space.
 
Similarly, Shri Krishna says that Ishvara is infinite, indivisible, pervades everything, and remains unaffected by what he sustains. How does this help us? Knowing that Ishvara is everywhere reduces our sorrow, delusion, fear, likes and dislikes. If everything is Ishvara, and if we also know that we are in Ishvara, there is nothing to fear or like or dislike. That is how we get liberated.
 
There is a story in the Ishvaavaasya Upanishad. The gods tried to have a race with Ishvara. But wherever they ended up, Ishvara was already there. Another interpretation of this story is that the senses also tried to outrun Ishvara, but could not. It is like trying to race with space. It is a futile effort, because space is all-pervading. So is Ishvara.
 
Now, just like we see the blue sky with our eyes, we also see things and people on this earth being created and destroyed. We know that the blue colour is an illusion, but do we really understand that creation and dissolution is an illusion as well? This is taken up next.