Bhagavad Gita
Now let’s look at the fourth point of this deepest knowledge.
From verses 15 to 21, Krishna is pointing out something very important.
He is saying—the goal is one, but the path to reach that goal is not one.
The goal is the same for everyone—realizing the Divine.
But the paths are different.
Why is that?
There are two reasons.
First—every person has a different nature, a different personality. So naturally, the path that suits one person may not suit another.
Second—each person starts their journey from a different point.
Like if I am in first grade and someone else is in fourth grade, our starting points are different, so our paths will also be different.
The problem begins when a person forgets this.
Either they think—“my path is the only correct path,”
or they think—“what works for me should work for everyone.”
And sometimes, a person doesn’t even understand their own path.
They don’t know whether they are inclined toward knowledge, devotion, action, or rituals.
So the most important thing is to understand yourself—what naturally attracts you.
Krishna says—don’t blindly follow someone else’s path.
Look within, understand your own nature, and then walk the path that resonates with you.
If someone has a knowledge-oriented nature, they will naturally want to understand the Divine.
They will feel curiosity, and they will enjoy understanding.
That joy itself is the sign.
Such a person sees unity in everything—they feel that behind everything, there is one single reality.
Like space.
There are many houses, but the space inside them is not different.
In the same way, behind all bodies, the same Divine presence exists.
This is the path of knowledge—oneness.
Krishna calls this “ekatva”—seeing everything as one.
Then comes the path of devotion.
Here, there is a sense of separation.
The devotee says—I don’t want to understand, I just want to love.
And love requires two—the lover and the beloved.
So here, there is duality.
Krishna calls this “prithaktva”—separateness.
Then there are people who relate to the Divine through relationships.
They may see the Divine as a mother, father, friend, child, or master.
Any relationship becomes their way of connecting.
Then there is the path of action.
Some people are naturally action-oriented.
Then there are those who see everything as the doing of the Divine.
For them, the sun shining, the rain falling—everything is the Divine’s action.
Krishna also says—if your inner connection is strong, then whatever you do becomes sacred.
Even rituals like yajna, mantra, offerings—all become filled with the Divine.
But if that inner connection is missing, then even rituals become empty.
They may give temporary results, like heavenly pleasures, but they don’t free you from the cycle of life and death.
So the key point is—any path is fine.
But the essence is—stay connected with the Divine.
Now the fifth point.
Krishna says—those who think of me with single-pointed attention, who remain connected with me, I take care of their “yoga” and “kshema.”
Now what is “upasana”?
It simply means—staying near.
“Upa” means near, and “asana” means to sit or stay.
So upasana means—staying close to the Divine.
Now we have to honestly ask ourselves—
When we sit for prayer, are we really near the Divine?
Or are we near our desires?
Most of the time, we are sitting with our desires.
We go to the Divine because we want something—health, money, success.
But Krishna says—true upasana is when you remain in remembrance of the Divine at all times.
And whatever comes in life, you accept it with gratitude.
Only then does the Divine take care of your “yoga” and “kshema.”
Now what does “yoga” mean here?
It does not mean fulfilling your needs.
It means giving you the experience of connection.
An inner feeling—like peace, stability, purity, love.
This is something that cannot be explained in words—it is felt within.
And “kshema”?
It means—taking care of everything needed for that inner experience to happen.
It means removing your desires, your complaints.
So that whatever situation you are in, you accept it and remain at peace.
So yoga and kshema are not about external comfort.
They are about inner transformation.
Now the sixth point.
People worship in different ways, depending on their nature.
But Krishna says—if that worship is driven by desire, it is not the right way.
He calls it “avidhi-purvakam”—not done with true understanding.
Why?
Because real worship is not about asking for things.
This universe is governed by a deep order—nothing happens randomly.
Everything happens according to a law.
So true worship is accepting whatever comes, with gratitude.
Then Krishna gives some examples.
Some people worship gods for desires.
Some blame their ancestors for their problems.
Some think their suffering is due to ghosts or external forces.
But the truth is—our own actions, our own tendencies are responsible.
Instead of understanding this, people look outside and get lost.
Some people even treat worship like a transaction—
“If you give me this, I will offer that.”
But real devotion is not a transaction.
Then the meaning of “bhajan” is explained in many ways.
Bhajan means following the laws of the Divine.
It means accepting the results of your actions.
It means experiencing the presence of the Divine everywhere.
It means serving others.
Even listening to someone with full attention—that itself is a form of devotion.
Bhajan also means worship, love, and surrender.
It means becoming absorbed in the Divine.
When all these meanings come together in life, then life itself becomes devotion.
And that leads to peace, freedom, and fulfillment.