(BG 10.8) Now, while engaged in describing the devotion of those who are the most exclusively dedicated to the Lord, He explains the factual situation of the Self, knowledge of which both generates and nourishes such devotion, in the verse beginning aham. I, Krsna, the original Personality of Godhead, am the origin of this entire universe, beginning with Brahma, Rudra and the other demigods.
This same fact can be read in the Atharva Upanisads (Gopala-tapani Up. and Narayana Up.): “It is Krsna who gave knowledge previously to Brahma and who spoke the Vedas to him,” “Then the Supreme Person Narayana desired, `Let Me beget offspring,” “From Narayana Brahma was born. From Narayana Prajapati was born. From Narayana Indra was born. From Narayana the eight Vasus were born. From Narayana the eleven Rudras were born. From Narayana the twelve Adityas were born.”–in which context Narayana is understood to mean Krsna, and “The son of Devaki is the Lord who favors the brahmanas (brahmanyo devaki-putraù).”
The Upanisads say the same also as follows: “In the beginning there was only Narayana, not Brahma or Siva or the gods of water, the moon, or this heaven or earth. Neither were there the stars or the sun. He was present all alone, and so was not content. From within His meditation arose the devotional hymn which the sages of the Chandoga Sama Veda call stoma, designated in eighteen separately named divisions.”
In the passage that begins thus, there is a further description of the process of how the pradhana and so on are manifested in material creation: “That Narayana experienced another desire in His mind. As He thought thus, there was born from His forehead a person with three eyes and a trident in his hand. This person embodied the qualities of beauty, truth, celibacy, penance and renunciation.” In that same passage it is then described also that “Four-headed Brahma took birth.”
Among the mantras of the Rg Veda we also find: “As I so desire, I create the fearsome Rudra and also the intelligent sage Brahma.” And in the Moksa-dharma section of Mahabharata: “I alone have sent forth into creation Prajapati and Rudra. They do not really know Me, bewildered by My Maya.” In the Varaha Purana: “Narayana is the Supreme God. From Him four-headed Brahma was born. From Him also came the demigod Rudra, who attained omniscience.”
Thus it is that everything other than Me which serves as an ingredient or immediate cause of creation is actually only Me, since it is derived from Me alone. All this proceeds from Me, proceeds under My control. In other words, I am the absolute controller of everything other than Myself. Understanding this, ascertaining it after hearing it from the mouth of a qualified spiritual master, persons become endowed with bhava, prema, and thus, being wise, worship Me.
(BG 10.9) The way in which devotion unfolds is described by the Lord in the verse beginning mac-cittah. Being mac-cittah, their memories being absorbed in thought of Me, and being mad-gata-pranaù, incapable of holding on to their lives without Me just like fish who cannot live without the water, they are informing one another about My beauty, qualities, sweetness and so on. They are also narrating topics concerning Me, who am the ocean of compassion for My devotees and the performer of wonderful pastimes. Thus they become satisfied by the methods of worshipping Me by remembering, hearing and chanting, just like persons enjoying the taste of heavenly nectar. Or they are enjoying just as young men enjoy the smiling sidelong glances of young women.
(BG 10.10) But, one may question, how is it that simply on the strength of their spiritual masters’ instructions they will be able to take hold of You, whose identity, qualities and powers are all unlimited? This is answered in this verse beginning tesam. To those who are constantly engaged, who always want to attain union with Me, who worship Me lovingly with the weighty affection which is born from real knowledge of what I am–to them I, being Myself a connoisseur (rasika) of the enjoyment of My devotional service, bestow that buddhi-yoga by which they can approach Me. I make arise that intelligence by which they are able to appreciate, worship and attain Me with My infinite opulence.
(BG 10.11) But, one may again question, since the darkness of ignorance has been affecting them for a very long time, how can this illumination actually occur in their hearts? This is answered in this next verse beginning tesam. In order to show compassion to them, make worthy recipients of My mercy out of them–namely these exclusive devotees who cannot even maintain their lives without Me, and not others who have some ulterior motivation–I, situated in atma-bhava, the lotus whorl of their hearts, like a bee, reveal My divine personality and qualities, thus taking up the brilliant lamp of knowledge of such features of Mine.
With this lamp I destroy the darkness of desire for objects separate from Me, which desire is born from the ignorance which obstructs true knowledge and manifests as beginningless fruitive activity. Pleased by their exclusive love, I effect the awakening of their intelligence just as before I brought them what they lacked and preserved what they had, and I also destroy the ignorance which taints their intelligence. Therefore, since I am personally carrying out all their requirements, they have no need to endeavor on any account.
Wise authorities consider that these ideas presented in the Ninth and Tenth Chapters, which are the core of the Gita, are the most important instructions of the entire Gita scripture the most exclusively dedicated to Supreme Personality of Godhead Sri Krsna.