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Furthermore, Krishna makes Himself approachable to people of all backgrounds. Indeed, those who take shelter (vyapāśritya) in Krishna exclusively (māṁ hi), regardless of whether they are of sinful birth (pāpa-yonayaḥ), or they are women (striyo), businesspersons (striyo), or ordinary workers (śūdrās) – they all (te ’pi) can attain (yānti) the supreme destination (parāṁ gatim). (BG 9.32) What then (kiṁ punar) can be said of the righteous brāhmaṇas (brāhmaṇāḥ puṇyā), the devotees (bhaktā), and the saintly kings (rājarṣayas)? Therefore, having come to this temporary, miserable world (anityam asukhaṁ lokam), we should all engage in the loving service of Krishna (bhajasva mām). (BG 9.33)

Krishna now expresses in practical terms how we can engage in loving service of Krishna. Krishna concludes chapter 9 by giving us a sure-shot method to reach Him. We should engage our mind always in thinking of Krishna (man-manā), become Krishna’s devotee (bhava mad-bhakto), worship Krishna (mad-yājī), offer obeisances to Krishna (māṁ namaskuru). Being completely absorbed in Krishna (ātmānaṁ mat-parāyaṇaḥ), surely, we will come to (eṣyasi) Krishna alone (māṁ eva). (BG 9.34) This is Krishna’s supreme instruction and assurance. How can we affirm that this is the supreme instruction? Krishna repeats the same verse again (in BG 18.65) and points this out to be His supreme instruction.

Engaging in the loving devotional service of Krishna (bhakti yoga) is so easy that anyone can do it. If one offers (prayacchati) Krishna (me) with love and devotion (bhaktyā) a leaf (patraṁ), a flower (puṣpaṁ), a fruit (phalaṁ), or water (toyaṁ), He (ahaṁ) will accept (aśnāmi) that devoted gift (bhakty-upahṛtam) from a dedicated soul (prayatātmanaḥ). (BG 9.26) Krishna generalizes this principle and requests us to apply it to all our actions. Whatever we do (yat karoṣi), whatever we eat (yad aśnāsi), whatever we sacrifice (yaj juhoṣi), whatever we gift (dadāsi yat), and whatever austerities we perform (yat tapasyasi), we should do that (tat kuruṣva) as an offering to Krishna (mad-arpaṇam). (BG 9.27) In this way (evaṁ), we will be freed from (mokṣyase) bondage to work (karma-bandhanaiḥ) and its auspicious and inauspicious results (śubhāśubha-phalair). As a liberated soul (vimukto) connected in the spirit of renunciation (sannyāsa-yoga-yuktātmā), we will attain (upaiṣyasi) Krishna (mām). (BG 9.28)

Krishna is equally disposed (samo ’haṁ) toward everyone (sarva-bhūteṣu) – He neither hates (na me dveṣyo) nor favors anyone (’sti na priyaḥ). However (tu), those who render loving service (ye bhajanti) unto Krishna (māṁ) with devotion (bhaktyā) are transcendentally situated in Krishna (mayi te), and indeed (cāpy) reciprocally Krishna (aham) is transcendentally situated in them (teṣu). (BG 9.29) Thus, Krishna reveals His partiality toward His devotees. Even though as the Supersoul residing within everyone’s heart Krishna is neutral toward everyone, His presence is vividly manifest in His devotees in a personal way.

Those who study the three sciences (trai-vidyā), or the three Vedas, and drink the soma juice (soma-pāḥ) seek heavenly planets (svar-gatiṁ prārthayante) while worshiping (iṣṭvā) Krishna (māṁ). Being cleansed of sin (pūta-pāpā), they (te) attain (āsādya) the pious (puṇyam) heavenly planet of Indra (surendra-lokam), and in heaven (divi), they enjoy (aśnanti) the celestial (divyān) pleasures of gods (deva-bhogān). (BG 9.20) Having thus enjoyed (taṁ bhuktvā) the vast (viśālaṁ) heavenly world (svarga-lokaṁ) and exhausting the results of their pious activities (kṣīṇe puṇye), they return back (viśanti) to this mortal planet (martya-lokaṁ). Thus (evaṁ), those who seek sense enjoyment (kāma-kāmā) by adhering to the principles of the three Vedas (trayī-dharmam anuprapannā) achieve (labhante) only repeated birth and death (gatāgataṁ). (BG 9.21)

[On the other hand,] those (ye janāḥ) who worship (paryupāsate) Krishna (māṁ) exclusively (ananyāś) meditating on His transcendental form (cintayanto māṁ) – for them (teṣāṁ) who are constantly engaged in Krishna’s service (nityābhiyuktānāṁ), Krishna (aham) brings (vahāmy) augmentation (yoga), and protection (kṣemaṁ). (BG 9.22) Krishna’s augmentation carries what we lack and His protection preserves what we have.

After highlighting a contrast between the seekers of heaven who are worshiping the diverse forms of divinity (or demigods) and the exclusive worshipers of Krishna, Krishna draws out an important conclusion from this section. Those who are devotees of other gods (anya-devatā-bhaktā) and who worship them with faith (yajante śraddhayānvitāḥ) actually worship only Krishna (te ’pi mām eva), but they worship (yajanty) in a wrong way (avidhi-pūrvakam). (BG 9.23)

Why is it considered wrong to worship demigods carrying the conception they are independent controllers? Krishna (ahaṁ) is the only (eva) enjoyer (bhoktā) and master (prabhur) of all sacrifices (sarva-yajñānāṁ). But (tu), those demigod worshipers (te) do not (na) recognize (abhijānanti) Krishna (mām) in the true sense (tattvenā) and therefore (ataḥ) they fall down (cyavanti). (BG 9.24) Not every spiritual aspirant goes to the same destination. Those who worship the demigods (deva-vratā) will go (yānti) to the planets of the demigods (devān); those who worship the ancestors (pitṛ-vratāḥ) go (yānti) to the ancestors (pitṝn); spirit worshipers (bhūtejyā) go (yānti) to the spirit (bhūtāni), and those who worship Krishna (mad-yājino) go (yānti) to Krishna (mām) or Krishna’s abode. (BG 9.25)

Therefore, for ultimate success, the ultimate object of all our worship and sacrifices must be Krishna and the ultimate objective for all our efforts must be pleasing Krishna.

Krishna is the goal (gatir), the sustainer (bhartā), the master (prabhuḥ), the witness (sākṣī), the abode (nivāsaḥ), the refuge (śaraṇaṁ) and the most dear friend (suhṛt). Krishna is the creation (prabhavaḥ) and the annihilation (pralayaḥ), the basis of everything (sthānaṁ), the resting place (nidhānaṁ) and the imperishable seed (bījam avyayam). (BG 9.18) It is Krishna (aham) who provides warmth (tapāmy), and who withholds (nigṛhṇāmy) and releases (utsṛjāmi) the rain (varṣaṁ). He is immortality (amṛtaṁ), death (mṛtyuś), spirit (sat) and matter (asat). (BG 9.19)

On the other hand, those who are not deluded, the great souls (mahātmānas), are under the shelter (āśritāḥ) of the divine nature (daivīṁ prakṛtim). They are exclusively (ananya-manaso) and directly engaged in Krishna’s devotional service (bhajanty) knowing (jñātvā) Krishna as the inexhaustible (avyayam) source of everyone (bhūtādim). (BG 9.13) How exactly are they engaged? Always (satataṁ) chanting Krishna’s (māṁ) glories (kīrtayanto), endeavoring (yatantaś) with great determination (dṛḍha-vratāḥ), and bowing down (namasyantaś) before Krishna (māṁ), these great souls are eternally engaged (nitya-yuktā) with devotion (bhaktyā). (BG 9.14)

Yet others (anye), who engage in the sacrifice of knowledge (jñāna-yajñena), worship Krishna (mām) in oneness (ekatvena), in diverse forms (pṛthaktvena bahudhā), or in the universal form (viśvato-mukham). (BG 9.15) These are 3 categories of indirect worshipers of Krishna, who had been referred to as jñānīs (in BG 7.16) but of lower order. Those who deride the transcendental form of Krishna (BG 9.11–12) tend to worship Krishna in oneness or think of themselves as one with Krishna.

Krishna next elaborates on the vision of the worshipers of the universal form, who conceive of Krishna’s universal form within the manifest universe. They see Krishna (ahaṁ) as the ritual (kratur), the sacrifice (yajñaḥ), the oblation (svadhā), the healing herb (auṣadham), the transcendental chant (mantro), the clarified butter (ājyam), the fire (agnir), and the offering (hutam). (BG 9.16)

Not knowing (ajānanto) Krishna’s transcendental position (paraṁ bhāvam) as the Supreme Lord of all (mama bhūta-maheśvaram), ignorant fools (mūḍhā) deride (avajānanti) Krishna (māṁ) when He appears in His human form (mānuṣīṁ tanum āśritam). (BG 9.11) Those who are thus bewildered (mohinīṁ śritāḥ) are attracted by demonic (rākṣasīm) and atheistic (āsurīṁ) views. In that deluded condition (vicetasaḥ), they are baffled (mogha) in their hopes (āśā), their fruitive activities (karmāṇo), and their knowledge (jñānā). (BG 9.12)

This indirect and mysterious reciprocation of Krishna with those with atheistic mindset through His material energy perpetuates atheistic conditions in this world. Furthermore, bafflement in hopes leads to depression, and bafflement in fruitive activities leads to frustration, but owing to bafflement in knowledge, one feels elusively comfortable amidst all miseries despite experiencing periodic depression and frustration.

This (idaṁ) entire (sarvaṁ) universe (jagad) is pervaded (tatam) by Krishna (mayā) in His unmanifested form (avyakta-mūrtinā). All beings (sarva-bhūtāni) are resting (sthāni) in Krishna (mat), but He (ahaṁ) is not (na) situated (avasthitaḥ) in them (teṣu). (BG 9.4) Then, Krishna goes on to apparently contradict His own statement – everything that is created does not (na) rest in Him (mat-sthāni). Krishna reveals His mystic opulence (yogam aiśvaram) – although He is the maintainer of all living entities (bhūta-bhṛn), He is not (na) a part of this cosmic manifestation (bhūta-stho), for He Himself (mamātmā) is the very source of everything (bhūta-bhāvanaḥ). (BG 9.5)

In order to help us understand this inconceivable truth, Krishna gives the analogy of a sky being the resting place for the wind. As the mighty (mahān) wind (vāyuḥ) going everywhere always (nityaṁ) rests in the sky (ākāśa-sthito) without the sky getting attached to the wind, likewise (tathā), all beings (sarvāṇi bhūtāni) rest in Krishna or depend on Krishna for their actions, but Krishna Himself remains aloof and detached from their individually enacted actions. (BG 9.6)

How is this a mystery anymore? Isn’t the mystery of Krishna’s mystic opulence resolved by this example? No. Both the sky and the wind are unconscious matter and therefore it is understandable that the sky is non-attached to the wind. So, this example merely serves as a starting point of our understanding. The following two points will remain a mystery forever: (i) The living entities are simultaneously fully dependent on Krishna (for their empowerment) and independent of Him (on account of their volition power). (ii) Krishna is simultaneously the cause of all causes of actions within the material world through His energies, but He Himself is completely aloof and unaffected by those actions.

Krishna is not only empowering His energy to maintain us but also creating and annihilating using His potencies. At the end of the millennium (kalpa-kṣaye), all material manifestations (sarva-bhūtāni) enter into Krishna’s nature (prakṛtiṁ yānti māmikām), and at the beginning of another millennium (kalpādau), by His potency, He (aham) creates (visṛjāmy) them again. (BG 9.7) The whole cosmic order (bhūta-grāmam imaṁ kṛtsnam) is under Krishna. Under His will (avaṣṭabhya), it is helplessly (avaśaṁ) manifested again and again (visṛjāmi punaḥ punaḥ). (BG 9.8)

Unto Arjuna, who is non-envious (anasūyave), Krishna will reveal the greatest mystery (guhya-tamaṁ), the most confidential (guhya-tamaṁ) knowledge (jñānaṁ) along with realization and wisdom (vijñāna-sahitaṁ), knowing which (yaj jñātvā) he will be liberated (mokṣyase) from all misfortune and miseries (aśubhāt). (BG 9.1) For further clarity on knowledge and realization, please refer to a previous discussion in chapter 7.

This (idam) is the king of education (rāja-vidyā), the king of all mysteries (rāja-guhyaṁ), and supremely (uttamam) pure (pavitram) or supreme (uttamam) purifier (pavitram). Realized by direct perception (pratyakṣāvagamaṁ), it is the righteous path (dharmyaṁ). It is very joyful to practice (su-sukhaṁ kartum) and everlasting (avyayam). (BG 9.2) The people (puruṣā) who don’t have faith (aśraddadhānāḥ) in this righteous path (dharmasyāsya) cannot attain (aprāpya) Krishna (māṁ) and will fall back (nivartante) to the path (vartmani) of birth and death in this material world (mṛtyu-saṁsāra). (BG 9.3)

Because Krishna is going to reveal the biggest transcendental mystery of all mysteries, we will require faith to access it. Note that continuing on from chapter 8, the focus is still on attaining Krishna and not returning back to this material world.