Bhagavad Gita - Chapter 9 - Shloka (Verse) 15

व्याख्या--[जैसे, भूखे आदमियोंकी भूख एक होती है और भोजन करनेपर सबकी तृप्ति भी एक होती है परन्तु उनकी भोजनके पदार्थोंमें रुचि भिन्न-भिन्न होती है। ऐसे ही परिवर्तनशील अनित्य संसारकी तरफ लगे हुए लोग कुछ भी करते हैं, पर उनकी तृप्ति नहीं होती, वे अभावग्रस्त ही रहते हैं। जब वे संसारसे विमुख होकर परमात्माकी तरफ ही चलते हैं, तब परमात्माकी प्राप्ति होनेपर उन सबकी तृप्ति हो जाती है अर्थात् वे कृतकृत्य, ज्ञात-ज्ञातव्य और प्राप्त-प्राप्तव्य हो जाते हैं। परन्तु उनकी रुचि, योग्यता, श्रद्धा, विश्वास आदि भिन्नभिन्न होते हैं। इसलिये उनकी उपासनाएँ भी भिन्न-भिन्न होती हैं।]

वे किसकिस प्रकारसे उपासना करते हैं सो कहते हैं --, कुछ ( ज्ञानीजन ) दूसरी उपासनाओंको छोड़कर भगवद्विषयक ज्ञानरूप यज्ञसे मेरा पूजन करते हुए उपसना किया करते हैं अर्थात् परमब्रह्म परमात्मा एक ही है? ऐसे एकत्वरूप परमार्थज्ञानसे पूजन करते हुए मेरी उपासना करते हैं। और कोईकोई पृथक् भावसे अर्थात् आदित्य? चन्द्रमा आदिके भेदसे इस प्रकार समझकर उपासना करते हैं कि वही भगवान् विष्णु? सूर्य आदिके रूपमें स्थित हुए हैं। तथा कितने ही भक्त ऐसा समझकर कि वही सब ओर मुखवाले विश्वमूर्ति भगवान् अनेक रूपसे स्थित हो रहे हैं। उन विश्वरूप विराट् भगवान्हीकी विविध प्रकारसे उपासना करते हैं।

With a desire to know the distinctions in the modes of worship, he asks—'By what (mode)...?'

To articulate those distinctions in modes, He introduces the verse—'Uchyate' (It is stated) etc.

'Is worshipped' (Ijyate) the Supreme Lord by this—thus the word 'Yajna' (Sacrifice) is used for the Knowledge under discussion. The 'cha' (and) in 'Ishvaram cha' (in Shankara Bhashya) is for emphasis (Avadharana).

He points out the abandonment of meditation on other deities, suggested by the word 'api' (also/even), with the words 'Anyam' (other worship). 'Anye' (Others)—meaning those established in Brahman.

He divides the very Knowledge-Sacrifice—'Tachcha' (And that...) etc.

Having stated the worship of the highest qualified aspirants, He states the mode of worship of the middling aspirants—'Kechichcha' (And some) etc.

He states the worship of the same (middling ones) in another way—'Kechit' etc. 'Bahudha'—meaning in many ways, as Agni, Aditya, etc.

Thus, the mode of worship common to all worshippers has been shown. Now He states the extraordinary (specific) one among them—'Jnana-yajnena'.

Knowledge itself—regarding the Supreme Self—is a 'Sacrifice' (Yajna) because it is a form of worship; by that Knowledge-Sacrifice 'yajantah'—worshipping—'Anye' (Others), i.e., the best aspirants, worship Me, the Supreme Self.
The word 'cha' (and) is to include the common modes of worship mentioned and not mentioned. The word 'api' is for the abandonment of worship of deities like Indra. Thus, the meaning is: abandoning other worship, they worship Me alone.
And that Knowledge is 'Paramartha-darshana' (Vision of Supreme Reality)—that 'The Supreme Brahman is One alone'; by that they sacrifice.

As for the interpretation (by Madhusudan) that "Anye" means 'those unable to perform previous disciplines' and "Jnana-yajna" means 'Ahangraha-upasana' (meditation on self-identity) stated in Shruti like "You are I, O Deity, and I am You"—that is questionable. Because when the primary meaning (Direct Knowledge) is possible, accepting a secondary meaning (Meditation) is unjustifiable.
By this, the view that "Jnana-yajna means Nirvikalpa Samadhi of the Patanjalas" is also refuted.

'Kechichcha'—And some 'Manda' (dull/inferior) aspirants worship Him 'Bahudha'—in many ways—thinking "That very Lord is arranged manifoldly, He is Vishvatomukha (facing everywhere), the Universal Form."

'Narayana alone exists everywhere'—thus 'Ekatvena' (in Oneness).
'Prithaktvena'—meaning as distinct/different (transcendent) from everything.

'Bahudha'—for His form is manifold—"It shines like white, like red, like blue, like silver..." as stated in Sanatsujatiya (Mahabharata 5.44.26).

Or 'Bahavah' (many people) worship 'Bahudha' (in many ways) as described in "Daivam evapare..." (Gita 4.25).

'Jnana-yajnena'—Through Nirvikalpa Samadhi, the Patanjalas (Yogis) worship.
'Ekatvena'—With the non-dual realization "I indeed am Lord Vasudeva," the Aupanishadas (Vedantins) worship.
'Prithaktvena'—With the understanding "This Lord is my Master (and I am separate)," the Prakritas (common devotees) worship.

'Anye'—And others worship Me 'Bahudha'—in many ways—as 'Vishvatomukham' (Facing everywhere). Meaning: Whatever is seen through any avenue (sense) is God's form alone; whatever is heard is His name alone; whatever is given or enjoyed is offered to Him alone—in this manner, perceiving Me as facing everywhere, they worship Me.

Other Great Souls also—along with the previously mentioned glorification etc.—worship Me by sacrificing with the Sacrifice called 'Knowledge' (Jnana-Yajna).
How? They worship Me 'Ekatvena' (as One)—Me who am established 'Bahudha' (variously) and 'Prithaktvena' (distinctly) in the form of the Universe, as 'Vishvatomukham' (having the Universe as My mode/form).

This is what is meant: "Lord Vasudeva Himself—who (initially) has the extremely subtle sentient (Chit) and insentient (Achit) entities, indistinguishable by name and form, as His body—being of True Resolve, resolves 'May I become embodied in the gross sentient and insentient entities distinguished by various names and forms'; and thus He, the One God alone, stands as the body of the variegated world called animals, humans, and immovable objects"—contemplating thus, they worship Me.

That I indeed exist as the body of the Universe, He states—

Moreover—'Jnana' etc. "Vasudeva is all"—this vision of the Self of all is 'Knowledge'; that itself is 'Sacrifice'. Sacrificing (worshipping) Me with that Knowledge-Sacrifice, 'others' also worship.

Among them—some worship 'Ekatvena' (in Oneness)—with the feeling of non-difference consisting of the vision of Supreme Reality that "The Supreme Brahman is One alone."

Some 'Prithaktvena' (in Distinctness)—with the feeling of difference, "I am the servant."

And some worship Me, the 'Vishvatomukha' (Universal Soul), 'Bahudha'—in many ways—as Brahma, Rudra, etc.

In 'Bhajanti ananya-manasah', worship was first qualified by 'single-mindedness'; then by intimate means like 'glorification'. Now, the same worship is qualified by showing the specific form of the Object of Knowledge—from 'Jnana-yajnena' up to 'Sadasach-chaham Arjuna' (Verse 19).

The 'cha' (and) is to combine with the previously mentioned glorification etc. 'Api' connects with 'Anye' (Anye api); otherwise it would be meaningless—with this intent (Ramanuja) said 'Anye api' (Others also). Here the word 'Anye' refers to the perfect worshippers (Mahatmas, not separate people). 'Yajnena yajantah'—meaning propitiating through sacrifice.

By 'Bahudha Prithaktvena' (Variously and Distinctly), the collection of all forms—collective (Samashti), individual (Vyashti), and intermediate—is meant; hence he says 'Jagad-akarena' (in the form of the Universe). He states the intended meaning of 'Vishvatomukha' suitable to the context here as 'Vishva-prakaram' (Having the Universe as His mode/body).

(Objection:) Why is the syntax not taken as "They worship as One AND as Distinct" (separately)? And how can the One Existence be situated as Many? If so, defects like mutability and Samsara would arise? And if one worships the Manifold as One, wouldn't it be an illusion like 'Drishti-vidhi' (superimposition)? To this he answers 'Etad uktam' (This is what is meant...). By this, the interpretation of others (like Shankara) stating three separate kinds of worship, and descriptions of Bhedabheda etc., are refuted.

By the word 'Bhagavan', the expanse of attributes useful for creation etc. is shown. By the first part of the word 'Vasudeva' (Vasu), the special pervasiveness culminating in 'having all as Body'—which is the basis for the statement of 'Universal Coordinate Predication' (Samanadhikaranya - "All is Brahman")—is expressed. By the second part (Deva), the purpose of creation being merely sport (Lila) etc. is stated. By both words, the special Mantra (Om Namo Bhagavate Vasudevaya) practiced by the single-minded Ekantis is also recalled.

The mere plurality of earth etc. is established by perception; but that the One Existent is Many is known only through Scripture. Therefore, the purport of the sentence here is in 'Such Oneness' (Qualified Monism). And that is upheld by the One being the 'Embodied' (Shariri) of all; thus there is no defect.

ज्ञानयज्ञ में कोई कर्मकाण्ड नहीं होता। इस यज्ञ में यजमान साधक का यह सतत प्रयत्न होता है कि दृश्यमान विविध नामरूपों में एकमेव चैतन्य स्वरूप आत्मा की अभिव्यक्ति और चेतनता को वह देखे और अनुभव करे। यह साधना वे साधक ही कर सकते हैं? जिन्होंने वेदान्त के इस प्रतिपादन को समझा है कि अव्यय आत्मा सर्वत्र व्याप्त है और अपने सत्स्वरूप में इस दृश्यमान विविधता तथा उनकी परस्पर वैचित्र्यपूर्ण क्रियायों को धारण किये हुये है।विभिन्न व्यावसायिक प्रतिष्ठानों द्वारा निर्मित चॉकलेटों के आकार? रंग? स्वाद? मूल्य आदि भिन्नभिन्न होते हुए भी सब चॉकलेट ही हैं? और इसलिए उन सबका वास्तविक धर्म मधुरता? सभी में एक समान होता है। उस मधुरता को चाहने वाले बालक सभी प्रकार की चॉकलेटों को प्रसन्नता से खाते हैं।इसी प्रकार आत्मज्ञान का साधक सभी नाम और रूपों में? सभी परिस्थितियों और दशाओं में एक ही आत्मा की अभिव्यक्ति का अवलोकन करता है? निरीक्षण करता है और पहचानता है। जिस किसी आभूषण विशेष में हीरे जड़े हों? हीरे के व्यापारी के लिए वह सब प्रकाश और आभा के बिन्दु ही हैं। वह उनकी आभा के अनुसार उनका मूल्यांकन करता है? न कि उस आभूषण की रचनाकृति या सौन्दर्य को देखकर।आत्मानुभवी पुरुष अपने आत्मस्वरूप को सब प्रकार के कर्मों? शब्दों और विचारों में व्यक्त देखते हुए जगत् में विचरण करता है। जिस प्रकार सहस्र दर्पणों के मध्य स्थित दीपज्योति के करोड़ों प्रतिबिम्ब सर्वत्र दिखाई देते हैं? उसी प्रकार? आत्मस्वरूप में स्थित ज्ञानी पुरुष जब जगत् में विचरण करता है? तब वह सर्वत्र अपनी आत्मा को ही नृत्य करते हुए देखता है? जो उस पर सब ओर से कटाक्ष करती हुई उसे सदैव पूर्णत्व के आनन्द से हर्षविभोर करती रहती है।नेत्रों की दीप्ति में? मित्र की मन्दस्मिति और शत्रु के कृत्रिम हास्य में? ईर्ष्या के कठोर शब्दों में और प्रेम के कोमल स्वरों में? शीत और उष्ण में? जय और पराजय में? समस्त मनुष्यों? पशुओं? वृक्ष लताओं में और जड़ वस्तुओं के संग में सर्वत्र वह सच्चिदानन्द परमात्मा का ही मंगल दर्शन करता है यही अर्थ है ईश्वर दर्शन अथवा आत्मदर्शन का? जिसका विश्व के समस्त धर्मशास्त्रों में गौरव से गान किया गया है। असंख्य नामरूपों में ईश्वर की मन्दस्मिति को देखने और पहचानने का अर्थ ही निरन्तर ज्ञानयज्ञ की भावना में रमना और जीना है।समस्त रूपों में उसकी पूजा करना? समस्त परिस्थितियों में उसका ध्यान रखना? मन की समस्त वृत्तियों के साथ उसका अनुभव करना ही आत्मा के अखण्ड स्मरण में जीना है। ऐसे पुरुष ज्ञानयज्ञ के द्वारा मेरी उपासना करते हैं।प्रारम्भिक अवस्था में सर्वत्र आत्मदर्शन की साधना प्रयत्न साध्य होने के कारण उसमें साधक को कष्ट और तनाव का अनुभव होता है। परन्तु जैसेजैसे साधक की आध्यात्म दृष्टि विकसित होती जाती है? वैसेवैसे उसके लिए यह साधना सरल बनती जाती है? और वह एक ही आत्मा को इसके ज्योतिर्मय वैभव के असंख्य रूपों में छिटक कर फैली हुई देखता है। यही है विश्वतो मुखम् ईश्वर का विराट् स्वरूप।ज्ञानी पुरुष न केवल यह जानता है कि नानाविध उपाधियों से आत्मा सदा असंस्पर्शित है? अलिप्त है? वरन् वह यह भी अनुभव करता है कि विश्व की समस्त उपाधियों में वही एक आत्मा क्रीड़ा कर रही है। एक बार आकाश में स्थित जगत् से अलिप्त सूर्य को पहचान लेने पर? यदि हम उसके असंख्य प्रतिबिम्ब भी दर्पणों या जल में देखें? तब भी एक सूर्य होने का हमारा ज्ञान लुप्त नहीं हो जाता। सर्वत्र हम उस एक सूर्य को ही देखते और पहचानते हैं।यदि कोई पुरुष अपने मन की शान्ति और समता को किसी एकान्त और शान्त स्थान में ही बनाये रख सकता है? तो वेदान्त के अनुसार? उसका आत्मनुभव कदापि पूर्ण नहीं कहा जा सकता है। यदि केवल समाधि स्थिति के विरले क्षणों में ही उसे आत्मानुभूति होती है? तो ऐसा पुरुष? वह तत्त्वदर्शी नहीं है? जिसकी उपनिषद् के ऋषियों ने प्रशंसा की है। यह तो हठयोगियों का मार्ग है। अन्तर्बाह्य सर्वत्र एक ही आत्मतत्त्व को पहचानने वाला ही वास्तविक ज्ञानी पुरुष है। एक तत्त्व सबको व्याप्त करता है परन्तु उसे कोई व्याप्त नहीं कर सकता। ऐसे अनुभवी पुरुष के लिए किसी व्यापारिक केन्द्र का अत्यन्त व्यस्त एवं तनावपूर्ण वातावरण आत्मदर्शन के लिए उतना ही उपयुक्त है जितना हिमालय की घाटियों की अत्यन्त शान्त और एकान्त कन्दराओं का। वह चर्मचक्षुओं से नहीं? वरन् ज्ञान के अन्तचक्षुओं से सर्वत्र एकमेव अद्वितीय आत्मा का ही दर्शन करता है।मेरे हाथों और पैरों में? मैं सदा एक समान व्याप्त रहता हूँ। मैं जानता हूँ कि मैं उन सब में हूँ। क्या इस ज्ञान से मेरे हाथ पैर लुप्त हो जाते हैं? जैसे सूर्योदय पर कोहरा यदि कोई ऐसा कहता है? तो वह खिल्ली उड़ाकर जाने वाला पागलपन ही है? कोई वैज्ञानिक कथन नहीं। जैसे एक ही समय में मैं अपने शरीर के अंगप्रत्यंग में स्थित हुआ जाग्रत् अवस्था में जगत् का अनुभव करता हूँ? वैसे ही? आत्मज्ञानी पुरुष जानता है कि उसकी आत्मा ही अपने अनन्त साम्राज्य में सम्पूर्ण विश्व को व्याप्त किये हुए हैं एक रूप में? पृथक् रूप में और विविध रूप में।वेदान्त प्रतिपादित दिव्यत्व की पहचान और अनन्त का अनुभव अन्तर्बाह्य जीवन में है। कोई संयोगवश प्राप्त यह क्षणिक अनुभव नहीं है। यह कोई ऐसा अवसर नहीं है कि जिसे लड्डू वितरित कर मनाने के पश्चात् सदा के लिए उस अनुभव से निवृत्ति हो जाय। जिस प्रकार विद्यालयी शिक्षा से मनुष्य द्वारा प्राप्त किया गया ज्ञान समस्त कालों और परिस्थितियों में यहाँ तक कि स्वप्न में भी उसके साथ रहता है? उससे भी कहीं अधिक शक्तिशाली? कहीं अधिक अंतरंग और कहीं अधिक दृढ़ ज्ञानी पुरुष का आत्मानुभव होता है। आत्मवित् आत्मा ही बन जाता है। इसमें रंचमात्र भी संदेह नहीं है। वेदान्त के द्वारा प्रतिपादित इस सत्य की पुष्टि दूसरी पंक्ति में की गई है कि मुझ विराट स्वरूप परमात्मा को वे एकत्व भाव से? पृथक् भाव से और अन्य कई प्रकार से उपासते हैं।अब तक हमने जो विवेचन किया है उसे यहाँ प्रमाणित किया गया है। इसमें कोई संदेह नहीं कि जब ध्यानाभास द्वारा मन प्रशान्त हो जाता है? तब एकमेव अद्वितीय आत्मा का उसके शुद्ध स्वरूप में अनुभव होता है। मिट्टी का ज्ञाता मिट्टी के बने विभिन्न प्रकार के घटों में एक ही मिट्टी को सरलता से देख सकता है घटों के रूप? रंग और आकार उसके मिट्टी के ज्ञान को नष्ट नहीं कर सकते। इसी प्रकार पारमार्थिक सत्य पर जो आभासिक और मोहक नाम और रूप अध्यस्त हैं? वे ज्ञानी पुरुष की दृष्टि से सत्य को न कभी आच्छादित कर सकते हैं और न वे ऐसा करते ही हैं। सत्य के द्रष्टा ऋषि आत्मा को न केवल प्रत्येक व्यक्ति में पृथक्पृथक् रूप से पहचानते हैं? वरन् जैसा कि यहाँ वेदान्त के समर्थक भगवान् श्रीकृष्ण उद्घोष करते हैं ज्ञानीजन सत्य को प्रत्येक रूप में पहचानते हैं? जो विश्वतोमुख है अर्थात् जिसके मुख सर्वत्र हैं। यह कहना सर्वथा असंगत है कि मिट्टी का ज्ञाता मिट्टी के घट को केवल दक्षिण या वाम भाग में ही पहचानता है मिट्टी उस घट में सर्वत्र व्याप्त है और जहाँ मिट्टी नहीं वहां घट भी नहीं है। यदि आत्मा का अभाव हो? तो सृष्टि की विविधता की प्रतीति या दर्शन कदापि सम्भव नहीं हो सकता।यदि विविध रूपों में? विभिन्न प्रकार से पूजा और उपासना की जाती हो? तो वे सब एक ही परमात्मा की पूजा कैसे हो सकती हैं

The interpretation (by Shankara) of 'Ekatvena' as 'with non-dual feeling' is incorrect, because it is a false feeling (according to Dvaita); with this idea, he says 'Sarvatra' etc. The correct connection is: 'Narayana existing everywhere is One alone.'

The interpretation of 'Prithaktvena' as 'in forms like Sun, Moon etc. (difference)' is incorrect; with this idea, he says 'Prithaktvena' (meaning distinct/transcendent from all).

Another (Ramanuja?) explained 'Prithaktvena' correctly but explained 'Bahudha' as 'in forms like Sun etc.' (Universal form), which is rejected; so he says 'Bahudha'.

How (Manifold)? He shows this by Agama (scripture) itself—'Shuklam iva...' etc. Here the word 'iva' (like) is in the sense of 'api' (also).

He explains in another way—'Daivam eva...' (referring to the variety of sacrifices in Gita 4.25).

Now, those who are unable to perform the aforementioned Hearing, Reflection, and Meditation (Verse 14), they too are threefold—Best, Middling, and Inferior. All of them worship Me according to their capacity—He says 'Anye' etc.
'Anye'—those unable to practice the previously mentioned means. 'Jnana-yajnena'—Meaning the 'Knowledge' which is 'Ahangraha-upasana' (Meditation on Self-identity) stated in Shruti like "O Deity, You are indeed I, and I am indeed You"; that itself is 'Sacrifice' being a form of worship of the Lord; by that (they worship).
The 'cha' is in the sense of 'eva' (only). The word 'api' is for the abandonment of other means.

'Kechit'—Some (Best aspirants), being indifferent to other means, worship/contemplate Me alone 'Ekatvena'—through the Knowledge-Sacrifice consisting of thinking of the non-difference between the Worshipped and Worshipper, by excluding difference. These are the 'Best' (Uttama).

'Anye tu'—Some 'Middling' (Madhyama) aspirants worship Me alone 'Prithaktvena'—with difference between Worshipped and Worshipper—through Knowledge-Sacrifice in the form of 'Pratika-upasana' (Symbol worship) as stated in Shruti like "The Sun is Brahman, this is the instruction."

'Anye tu'—Others, 'Inferior' (Manda) aspirants, unable even to practice Ahangraha meditation, worshipping some other deity or performing some actions, worship Me alone, the Universal Soul, 'Bahudha'—in those various ways.
Through 'that particular Knowledge-Sacrifice', the succeeding ones (lower) gradually attain the preceding (higher) stages.

Thus having stated the mode of worship of the Devotees, He now states that of the Knowers (Jnanis)—'Jnana-yajnena' etc.
'Anye'—meaning the Jnanis; 'Jnana-yajnena cha api'—even by the mode of Knowledge-Sacrifice—'Yajantah'—worshipping Me within the heart itself—they worship/serve.

By the word 'api' and 'cha', the 'inferiority' of this (Knowledge-worship) compared to the previously mentioned (Devotion) is suggested.

There are many modes in Knowledge-worship; He states them:
'Ekatvena'—in the manner of "I am that Brahman."
'Prithaktvena'—through Yoga.
'Bahudha'—through the method of Surrender (Sharanagati), seeing Him everywhere as such; they worship Me, the 'Vishvatomukha', the Self of all.
Thus, in many ways, they worship/serve Me.

'Jnana-yajnena'—Knowledge itself—regarding the Lord—is Sacrifice; by that Knowledge-Sacrifice. 'Yajantah'—worshipping Me, the Lord. 'Cha api anye'—And others also, abandoning other worship, worship Me.

And that Knowledge (is practiced thus)—
'Ekatvena'—Sacrificing with the Vision of Supreme Reality that "The Supreme Brahman is One alone," they worship.

'Kechichcha Prithaktvena'—And some 'Distinctly', thinking "That very Lord Vishnu exists distinctively as Sun, Moon, etc.," worship.

'Kechit Bahudha'—thinking "That very Lord exists manifoldly, He is facing everywhere, He is the Universal Form," they worship Him, the Universal Form facing everywhere, 'Bahudha'—in many ways.

(Doubt:) If they worship in many ways (different forms), how do they worship You alone? To this He answers—

Moreover 'Jnana-yajnena cha' etc. Previously it was said they worship 'with Devotion'. Now it is said they worship 'with Knowledge-Sacrifice'. Here, by the word 'Yajna', the method mentioned earlier in "Brahmarpanam Brahma Havih..." (Gita 4.24) is recalled. And by that, they worship My 'Imperishable Nature' (Akshara-svarupa).

Even there, there is a difference in mode.
'Kechit Ekatvena'—Tantrikas worship with the feeling of non-difference of Self, "I am He"; based on texts like "One should meditate on the Self as Supreme."
'Kechit Prithaktvena'—Rajasic Tantrikas worship Me, the Master, with the feeling of difference, "I am a servant."

'Kechit tu Bahudha'—as Shiva, Shakti, Surya, Ganesha, etc.
Or (alternatively)—Brahmavadins worship Me 'Bahudha'—appearing in the form of the world like pot, cloth etc. yet remaining 'Changeless'—thus 'Vishvatomukham'—established as the Universal Mode, "having hands and feet everywhere, eyes, heads and faces everywhere."

ज्ञानयज्ञेन with the wisdomsacrifice? च and? अपि also? अन्ये others? यजन्तः sacrificing? माम् Me?,उपासते worhsip? एकत्वेन as one? पृथक्त्वेन as different? बहुधा in various ways? विश्वतोमुखम् the Allfaced.Commentary Others too sacrificing by the wisdomsacrifice? i.e.? seeing the Self in all? adore Me the One and the manifold? present everywhere. They regard all the forms they see as the forms of God? all sounds they hear as the names of God. They give all objects they eat as offerings unto the Lord in vaious ways.Some adore Him with the knowledge that there is only one Reality? the Supreme Being Who is ExistenceKnowledgeBliss. They identify themselves with the Truth or Brahman. This is the Monistic view of the Vedantins. Some worship Him making a distinction between the Lord and themselves with the attitude of master and servant. This is the view of the Dualistic School of philosophy. Some worship Him with the knowledge that He exists as the various divinities? Brahma? Vishnu? Rudra? Siva? etc.Visvatomukham Others worship Him who has assumed all the manifold forms in the world? Who exists in all the forms as the Allfaced (the one Lord exists in all the different forms with His face on all sides? as it were). (Cf.IV.33)

Anye, others, giving up others forms of adoration; ca, verily; upasate, worship; mam, Me, God; yajantah, by adoring, glorifying; api, exclusively; jnana-yajnene ekatvena, through the sacrifice of the knowledge of oneness-knowledge of God itself being the sacrifice; and that knowledge consists in the realization of the highest truth that the supreme Brahman is verily one. Adoring with that (knowledge) they worship Me.
And some others Me prthaktvena, multifariously-in different forms as the sun, moon, etc. They worship (Me) by thinking that, Visnu who is God Himself exists in different forms as the sun etc.
Still others worship Me thinking that, that very God who is visvatomukhah, mulitiformed, who has His facr everywhere, i.e., who is the Cosmic Person; exists bahudha, variously. In numerous ways they worship Him, the Cosmic Person, who has His face everywhere.
'If they worship in numerous ways, how is it that they worship You alone?' Hence the Lord says:

Other high-minded persons worship Me by singing My names, etc., already described; and they also perform the sacrifice called knowledge. They worship Me, who, by being 'characterised by diversity in various ways' in the form of the cosmos, is a multiform, namely, having all entities as modes (Prakaras) and also as One (the Prakari). The purport is this: The Lord Vasudeva alone, having the body comprising animate and inanimate entities in an extremely subtle form (in the state of Cosmic dissolution) incapable of distinctness by name and form, resolves by His unfailing true will power: 'May I become embodied in gross animate and inanimate entities, distinguished variously by name and form.' He alone then abides, with the variegated cosmos as His body, comprising gods, animals, men and immobile things. They worship Me by contemplating on Me thus.
Therefore Sri Krsna declares: 'I, having the universe for My body, alone abide'.