I feel truly blessed to be part of the Chinmaya Mission study groups. It's been a wonderful journey to participate in these sessions, where we can openly discuss the verses of the Bhagavad Gita and seek insights from the group without hesitation.
Here, I’d like to quote Lokmanya Tilak, who referred to a verse from the Ramcharitmanas:
बानर कटक उमा मैं देखा। सो मूरुख जो करन चह लेखा॥
“O Uma, I saw the army of monkeys — foolish is the one who tries to count them.”
Tilak explained that countless vanaras crossed the ocean on the bridge to Lanka, but very few could truly comprehend the depth of the ocean itself. Similarly, many have walked the path of the Gita, but blessed are those who truly understand its profound depth.
The Gita is like an infinite ocean—immeasurably deep. It’s a true blessing to explore that depth, grasp its essence, and most importantly, bring its teachings into everyday life.
What follows are my personal reflections and summary of Chapter 9 of the Bhagavad Gita, presented in a question-and-answer format. My heartfelt thanks to Dr. Gopal Garu for thoughtfully composing these questions.
Question#1. How is the Knowledge of Self most secret and sacred?
Pujya Gurudev Swami Chinmaya's commentary on the introduction to this chapter 9 and the first verse is truly praiseworthy. He masterfully captures the essence of this profound and esoteric knowledge, clearly conveying how it is meant to be understood and realized.
The core principles of life and knowledge are already laid out in a simple, accessible manner. Yet, the skeptical nature of the human mind often prevents us from recognizing the truth that lies openly before us. Some dismiss this wisdom outright, insisting that only the material world is real. Others claim that it is too subtle and profound to be grasped at all. In this endless back-and-forth of arguments, the true essence remains hidden—despite being directly in front of us.
Understanding the Self becomes essential for harmonizing the inner and outer dimensions of our being, ultimately leading to a unified experience of existence—a true state of Advaita (non-duality). We often mistakenly view the outer world as false and the inner world as true, failing to recognize the necessity and interdependence of both. In the light of true self-knowledge, this division dissolves, and genuine discernment arises. This realization helps us transcend all trepidation of life and suffering.
I have often wondered: what makes something sacred? For a drunkard, the intoxicant becomes sacred. For a devotee, the divine or its symbol holds sanctity. For a Jnani, it is the true Self—beyond omniscience, omnipotence, and all conceptual knowing. Sacredness, then, can be defined as that without which existence loses meaning.
The relationship between a bhakta (devotee) and a jnani (knower) is like that between a seed and a tree, or an egg and a chicken—one cannot exist without the other. Without Bhakti, even Jnana loses its vitality. Both must evolve together, like the two wings of a bird. As Swami Vivekananda observed, Bhakti devoid of Jnana can descend into fanaticism, while Jnana in its highest form leads to the ultimate truth.
True knowledge unfolds gradually, as we dedicate ourselves to its pursuit. It is not a switch that flips from ignorance to wisdom overnight. Therefore, it’s more accurate to view Jnani Sthithi—the state of wisdom—as a dynamic continuum. All who walk this path share in that state to the degree they’ve realized it.
The true royal secret lies in being open and willing to engage in this unfolding journey.
Question#2. Why does Lord say 'I pervade all beings, I am in all and all beings are in me but again, I am not in them and they are not in me'? Why this seeming contradiction?
Welcome to the path of Jnana—a journey full of paradoxes. It’s unrealistic to expect straightforward answers here. If someone speaks of realization, we can ask: Who is realizing? What is being realized? And by whom? With that, even the concepts of realization, knowing, and understanding begin to dissolve.
In this context, Bhagavan presents two aspects that may seem contradictory at first glance. One is the essence from which all manifestation arises and by which it is sustained. This essence is all-pervading and operates within the realm of cause and effect—it is immanent in creation.
But that which is beyond all causation—how can it be perceived as either contained or not contained? It cannot be conceived by the mind, nor can it be described as manifest or unmanifest. You cannot say that it exists, nor can you say that it does not exist. Therefore, it is beyond all forms of existence—untouched, unchanging, and absolute.
1. The Immanent Aspect (Pervasive Presence within Causation)
“मया ततमिदं सर्वं जगदव्यक्तमूर्तिना...”
“This entire universe is pervaded by Me in My unmanifest form…”
Here, Bhagavan speaks from the perspective of Ishvara—the Lord as the creator, sustainer, and dissolver of the universe. This is the causal, immanent aspect of the Divine:
He is within the creation.
He governs the laws of nature.
He pervades everything as its subtle essence (like space in all objects, or like oil in sesame seeds).
This is the realm of Maya, where cause and effect, time and space, and duality appear to operate.
In this mode, Bhagavan is the efficient and material cause (nimitta and upadana karana)—the One from whom all emerges and by whom all is sustained.
This is Saguna Brahman—Brahman with attributes, comprehensible to the mind, approachable through devotion, and responsible for the manifest world.
2. The Transcendent Aspect (Beyond Causation, Uncontainable)
“न च मत्स्थानि भूतानि... पश्य मे योगमैश्वरम्”
“Yet the beings are not in Me... behold My divine mystery!”
This is not a contradiction, but a shift in perspective to the Paramarthika Satya—the absolute truth beyond causality and manifestation.
Here, Bhagavan points to the Nirguna Brahman—pure consciousness that:
Does not contain anything.
Is not contained by anything.
Is beyond space, time, and causation.
Is not touched by creation, much like a screen remains unaffected by the movie projected upon it.
Is self-effulgent and whole, where nothing ever truly arises or dissolves.
This is the pure Self (Atman)—unchanging, indivisible, ever-present, and formless. In this state, the whole play of the universe is just an appearance, like a mirage in the desert.
Question#3. How should I use this Knowledge of v-4 & 5 in my life?
Buddha declared, “Sarvam Dukham”—all life is suffering. While this highlights the inescapable reality of worldly existence, the Bhagavad Gita presents a more complete and transformative vision. These two verses from Chapter 9 offer profound insight into the nature of life and how one can transcend trepidation of life and suffering.
Life is all about experiencing, I am not labeling experiences as either pleasurable or painful. Rather, these verses point to the transcendental nature of Bhagavan, who is both immanent and yet utterly untouched.
The startling truth revealed here is this: though Bhagavan is the essence of all beings—He is the pranasya prana, the life of life—He remains completely unaffected and uninvolved in the worldly play of karma and evolution. He(this ultimate essence) does not interfere in our individual spiritual or material journey of life. Which is a very difficult fact to digest.
Thus, the responsibility of spiritual evolution rests entirely upon us. The path of Yoga is the journey of the limited self toward union with this transcendental Truth. True Yoga is not merely a set of practices but a sacred alignment of our will (sankalpa), discipline (tapas), and insight (viveka) toward realizing the Self that is always free.
This higher state cannot be reached by the mind alone, but only by right guidance—through the Guru, the Shastras, and deep contemplation (dhyana).
In my own sadhana, what has stood out is meditating on this transcendental, all-pervading essence. The first statement of Bhagavan—“I pervade all beings”—reminds us that our innermost essence is none other than His. And that essence, when meditated upon with devotion and clarity, reveals the true Self (Atman)—which is beyond pleasure and pain, beyond bondage and liberation.
Through sincere intention (sankalpa) and meditative inquiry, we can awaken to Jnana—the knowledge of the real, where the individual merges into the universal. That is the ultimate goal of human birth and the fulfillment of Dharma.
Question#4. How do people with demonic qualities act in this world? (verse 11, 12)
I think of demonic qualities as those that disrupt harmony and are driven by the pursuit of power—power that can take many different forms. People with such tendencies are often unable to recognize the true essence or its significance, even if it were to appear before them in the form of a divine incarnation.
This demonic nature isn’t limited to mythical beings like rakshasas—in fact, some degree of this tendency exists within all of us. That’s why it’s so important to reflect on ourselves honestly and work to overcome these traits, so we can truly walk the path of knowledge.
Question#5. How about people with divine qualities? (verse 13, 14, 15)
Somehow, developing nirantara smarana—constant remembrance—is the key. Mahatmas and Jananis understand the true nature of Bhagavan and remain immersed in that awareness. For those at a lower level of consciousness, ritualistic practices may serve as a path. Either way, maintaining a connection—regardless of the form it takes—and recognizing the divine essence are the qualities of true devotees.
A Man of Realisation moves about the world, seeking his own Self, expressed through every moment and action, word and thought that clusters round him at all times at every hand. Just as one light in the midst of a thousand mirrors comes to provide crores of reflections everywhere, so too, the one centered in the Self, when he walks out into the world, sees everywhere his own Self dancing and shooting glances at him from all around at once, thrilling him always with the homogeneous ecstasy of perfection and bliss.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 51). (Function). Kindle Edition.
The Man of Realisation not only experiences the pure Self, uncontaminated by the pluralistic equipments, but, also recognises the same Self as playing through the endless variety of conditionings available in the universe. Having known the one sun in the sky, even if we see a thousand reflections of the same in different equipments, in all of them, we see and recognise only the one sun.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (pp. 51-52). (Function). Kindle Edition.
Question#6. How do people with divine qualities see this world as expression of God? (verse 16-19)
The verse insists, ‘I am the one thing to be known’ and this is the repeated assertion in all the scriptures. The Self is ‘That, having known which, everything else becomes known’. To know the Self is to escape the consciousness of imperfection, the existence finite, and the sorrows poignant. To live in the ego as a mere embodied self, is to live self-exiled from all the divine potentialities that one is heir to. To rediscover this infinite beatitude is the only satisfying end and goal of life, where alone an awakened intellect can discover a heaven of peace and an enduring existence in perfect tranquillity.
The Self, the substratum of the entire living kingdom, is symbolised by the Vaidika mantra called ‘Omkāra. Life conceived of as the ‘flow of constant experiences’ should be the sum total of all experiences in each one of us during our waking, dreaming and deep sleep states. The substratum for these three states and their experiences must be something other than these three, inasmuch as the rider is always different from the ridden, the container is different from the contained. The substratum is different from the superimpositions upon It.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 58). (Function). Kindle Edition.
The above excerpts from Gurudev’s commentary beautifully capture the essence of it all. They also highlight the boundless grace of Bhagavan. He does not confine us to any single path—instead, He reveals that He is present in every element of the rituals, reflecting His omnipresence and omniscience.
In the verse pitāham asya jagato mātā dhātā pitāmahaḥ, He declares Himself as the father, mother, and sustainer of the universe, demonstrating His omnipotent nature. By identifying Himself with Omkar, He affirms that He is the very essence of all creation.
He further declares Himself as the goal, refuge, the supporter, and the Lord of all creation. He is the foundation in which everything is contained, nurtured, and ultimately dissolves. He exalts being the functionary of the nature, the sun , the rain, the ruler over all existence and non-existence.
Question#7. What is the nature of Heaven? Why should one not strive for it? Should then one strive for gain in this world?
When those who are well-read in the three Vedas and who know the prescriptions laid down for the rituals, perform those sacred acts of devotion and sacrifice with a desire to enjoy the celestial Bliss, ‘they come to enjoy, in heaven, the divine pleasures of the devas’.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 68). (Function). Kindle Edition.
After reaching that heavenly abode—then what? Bhagavan says they must eventually return to this cycle of samsara (transitory life, earthly life) again. This indicates that the Vedic prescriptions and rituals can only take one so far—perhaps to heaven, but not beyond.
So, what about attaining true realization?
Readers of the Gita must reflect deeply on these statements and recognize that there is much more beyond rituals and teachings—something far greater to be realized: the infinite state.
Question#8. What is Yoga and Kshema? What is Bhagawan promising in v-22? To whom? Why?
This stanza, viewed in the context of a seeker’s spiritual practices is, no doubt, a logical conclusion of what has been so far said in the Gītā, ‘Persons who meditate on Me with undivided heart’ – here the term ‘ananya’ is available for more than one interpretation: (a) it can indicate a meaning as ‘non-separate,’ in which case the term will be qualifying the goal, and therefore, the passage will mean, ‘those who worship the Self, as not separate from their own essential Self’; (b) again, ‘ananya’ can yield a meaning as ‘without any other’ in which case the term will be qualifying the mind of the seeker at the time of his worship, and therefore, the meaning will be ‘those who worship Me with all their thoughts’ – with an entirely single pointed mind.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 71). (Function). Kindle Edition.
Modern psychologists say that our world and the events we experience—referred to in the Gita as Yoga and Kshema—are shaped by our subconscious state.
The Bible also warns, “You cannot serve both God and mammon,” pointing to the conflict between spiritual and material pursuits.
Carl Jung described the hidden part of the psyche as the “shadow”—the unconscious aspect of the self.
Our ancient seers understood this deeply. They realized that when the unconscious mind is fully immersed in divine contemplation (ananya chintana—single-pointed devotion), the consciousness naturally expresses noble qualities. This leads to the true experience of Yoga (spiritual vigour) and Kshema (protection and well-being - final experience of beatitude ).
It is ultimately our own inner essence, merged in the divine, that brings this transformation. The Gita expresses this truth with complete clarity in this verse.
The excerpt below from Gurudev expresses a similar view.
In any undertaking, if a man is capable of pouring out his self-willed thought (saṅkalpa) constantly and with a singleness of purpose, he is sure to succeed. But unfortunately, the ordinary man is not capable of successfully keeping his thoughts in one channel of thinking. His goal seems to be ever receding and flickering. His determination to win a particular goal ever changes, since his goal itself seems to be ever-changing. To such a man of haphazard determination, no progress is ever possible in any line of undertaking.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 71). (Function). Kindle Edition.
Note: In verse 23, Bhagavan extends His benevolence by saying that even those who worship other gods will receive the same benefit.
Excerpt from verse 24
In all ritualistic sacrifices, the Self alone is ‘the enjoyer and the Lord’. It is the Self, in one form or the another, expressing some special power or other, that forms the different deities, for the invocation of whom the various sacrifices are performed by the seekers for their grace. Here the Lord says, “I am the immutable Reality that is behind all the deities that are invoked during every sacrifice with faith and devotion, be it in a temple or a church, in a mosque or a synagogue. But because they invoke ‘limited potentials in Me’ (devatās) they do not come to realise ‘My infinite glory revelling as their Self’, and therefore, bumping from one worship to another, they slip down to fall into delusory confusions and endless entanglements”.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (pp. 78-79). (Function). Kindle Edition.
Questioin#9. How is God giver of all fruits of actions?
Thus, if consistency of meditation upon the devas yields the devas; if constant meditation upon the ancestors takes us to our ancestral heritage; and if diligent self application in the fields of intellectual enquiry (bhūtas) can ultimately assure us a positive success in ripping open the secret vaults of nature, then, under the same principle, we are assured that, ‘My votaries come unto Me’. By constant meditation, with a single pointed mind, upon the nature of the Self, the meditator can, in the long run, successfully discover his total identity with the Self, eternal and immutable.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (pp. 82-83). (Function). Kindle Edition.
The proverb "What you sow, you reap" signifies that your actions and choices lead to specific consequences, whether positive or negative. Another saying from Bible, "Give back to Caesar what is Caesar’s and to God what is God’s," also reflects this idea of rightful ownership and accountability.
The Gita goes even deeper on this subject, stating that all actions and their fruits arise through Him and are meant for Him alone. For one who is in complete śaraṇāgati (surrender), neither the actions nor their results bind them—they act as instruments of the Divine.
Excerpt from verse 28
Hence Bhagavān says, “You shall be free from the bondages of actions, good or evil”. Since the reactions arising from fresh actions do not add their impressions on to the mind, and since the existing impressions get wiped out during the mind’s activities in the world outside, slowly and steadily, the mind gets almost a total purgation of all its existing contents. In short, the mind becomes more and more purified, the term being used in its scriptural sense. A purified mind has more concentration and single pointedness.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 92). (Function). Kindle Edition.
The next stage of evolution would be that such a purified mind, discovering in itself more and more discrimination, learns to live a life of sannyāsa and yoga. Both these terms are to be understood in the Gītā-way. Earlier these terms were very elaborately discussed. Sannyāsa or renunciation is not the physical rejection of the world, but in the language of the Gītā, sannyāsa is the renunciation of: (a) all egocentric activities and (b) all anxieties or cravings for the fruits of actions. These two effects would be natural in one who is striving diligently in the world, as an expression of his love for the Lord, and only to dedicate in the end all the results unto the Lord as an ‘offering’.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (pp. 92-93). (Function). Kindle Edition.
Question#10. Discuss v-26 & v-27. What is the central idea of these two verses?
In verse 26, Bhagavan says He will accept anything—no matter how small, even a leaf, a flower, or a little water—if it is offered with devotion. In verse 27, He adds that all actions, offerings, sacrifices, and even acts of austerity ultimately reach Him.
These verses can be understood on multiple levels:
First, regarding offerings—it’s not that Bhagavan needs anything from us. Rather, the act of offering marks the beginning of our inner journey from a completely mundane state toward the infinite. Somewhere, we have to begin, and this simple offering symbolizes the opening of the heart to higher possibilities.
Second, all actions are possible only through chaitanya shakti—the divine consciousness. When we recognize this truth, we engage in every action with full attention and sincerity. As a result, the outcomes naturally align. Over time, this understanding leads us to act more selflessly.
Third, this awareness fosters deep humility within us. It helps us see the futility of material pursuits and gradually orients our lives fully toward the Divine.
In all actions of perception and our reaction to the perceived, be they on the physical, mental or intellectual levels, make them all a ‘devout offering unto Him’. In fact, this is not an unnecessary make-belief or a mere fancied exaggeration. Nor is it in any way, very difficult for an individual to practise this. The one Self revels everywhere; in the Teacher, in the devotee and in the Lord. In all our life’s transactions, we behave, act and deal with other names and forms, and all of them, we know, require the existence of the Self to uphold them. To remember the Self during all transactions of life is but to remember the substratum. In a cloth shop there are clothes of different colours and sizes, textures and prices, and the shopkeeper is advised to remember always that he is dealing with cotton clothings. This cannot be very difficult to any sane shopkeeper, and it will be safe and profitable too for him to remember this fact, for it would prevent him from entertaining misconceptions and thereby either charging the exhorbitant prices of the woolens, or selling off his goods as cheap as gunny bags! If a goldsmith is asked to remember that he is working on gold, it is only for his own benefit.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 89). (Function). Kindle Edition.
Question#11. How does God praise devotion and devotee in v-29 to v-33? How does this relate to Ch. 7, v-17?
9:29 — Divine is Equal to All, but Devotees Are Special
We’ve already established that the essence of the Divine is all-pervading—nothing is separate from it. Then a natural question arises: Why does it seem like there is discrimination—some people are devout, and others are not?
First, we must understand that the Divine cannot discriminate, because it is beyond all dualistic awareness. For discrimination to occur, the Divine would have to separate itself from something else—which is not possible.
Gurudev offers a beautiful simile to explain this: When sunlight falls on a mirror, it reflects brightly. But the same sunlight falling on a rock does not produce the same brilliance. In the same way, a devout person becomes a clear reflection of the Divine because their mind is focused and one-pointed in devotion.
Those who worship Me with devotion: This phrase can be initially understood as a mere ritualistic injunction, and it calls forth a little more closer and deeper study to realise its spiritual implications. Worship is a technique by which, in essence, the entire ‘thought-force’ in the worshipper is mobilised and turned to flow towards a diviner point of contemplation, ever seeking a total identity with the Truth so meditated upon. When this is done in a spirit of devotion or love1, the worshipper comes to realise his total oneness with his object of worship.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (p. 96). (Function). Kindle Edition.
9:30 — Even a Sinful Person, If Devoted, Is Noble
Though Ravana is an ardent bhakta of shiva cannot be seen as a noble. But in this verse bhagawan is not closing the doors for anyone and giving us hope and possibility of developing right devotion. The moment someone turns to Him with ananya bhakti (exclusive devotion), that very intention sanctifies them.
9:31 — The Devotee Quickly Becomes Righteous
The ardent devout without any effort attains the jnani sthithi from that state one can only perform right actions and right thoughts and totally selfless.
Single pointed devotion and self application develops concentration, and therefore, enhances the subtlety of reception of the mind, and such a mind finds its balance even in the highest altitudes of its meditative flights. ‘In good time’ meaning ere long, he comes to gain glimpses of the infinite experience and thus, comes to live more and more as a dynamic saint, wafting the fragrance of divinity through his motives, thoughts and actions.
Chinmayananda, Swami. Shrimad Bhagavad Gita: Chapter 9 (pp. 102-103). (Function). Kindle Edition.
9:32–33 — Devotion Is for All, Regardless of Birth or Status
No one is disqualified from spiritual realization—not by gender, birth, or social class. God breaks all barriers and welcomes all into His fold. All that is required is shraddha (faith) and bhakti (devotion).
7:17 – "Of these (the four types of devotees), the Jnani—who is ever united with Me and single-minded—is the best. I am exceedingly dear to the Jnani, and he is dear to Me."
In 7.17, Krishna speaks of the Jnani bhakta, the wise devotee who sees no difference between the Self and God, and who worships with single-pointed love. Krishna calls such a devotee “supremely dear.”
In 9:29–33, this idea is expanded. Krishna shows that anyone, regardless of background, can become a Jnani bhakta through unwavering devotion.
The transformative power of bhakti makes even a sinner into a saint. The Jnani is not born as such—it is devotion that leads to wisdom.
Question#12. Is it practical to do what is said in v-34? What are the steps needed to achieve it?
Fix your mind on Me; be devoted to Me, sacrifice to Me, bow down to Me; having thus united your (whole) Self to Me, taking Me as the supreme goal, you shall come to Me.
This verse essentially summarizes the entire chapter. The teachings may sound idealistic at first, but Krishna is inviting us to undergo a complete inner transformation.
The first step is to understand who the "Me" refers to—and how we can truly connect with that Divine presence. This makes the verse deeply personal, encouraging us to cultivate a real and direct recognition of the Divine within.
What is beyond comprehension cannot be fully grasped through written or spoken knowledge alone. Therefore, we must adopt practices that go beyond the ordinary human framework of emotions and perceptions, leading us to a higher experience of truth.