The ninth chapter is described as "Raja Vidya Raja Guhya Yoga" which may be translated as "Yoga in relation to the Knowledge and Secret of Rajas Guna". Herein Krishna reveals Himself to Arjuna as the Unmanifest Form that pervades the entire Universe, as Creator, Sustainer and Refuge.
All who worship Him as such go unto Him, while those who do not have this faith return to the path of mortal life.
The Blessed Lord said:
And now to thee, the uncarping one,
Mysterious, kingly knowledge this,
But in this righteous truth who have
By me pervaded is this world
Nor yet do creatures dwell in me;
As mighty air that everywhere
When ends an age of Time, return
Having recourse to Prakriti,
Nor ever do these actions all
And Prakriti, through my control,
The foolish disregard me when
And vain their hopes, and vain their deeds,
The high-souled ones, O Pritha's son,
And always glorifying me,
Others there are who worship me
I am worship and the sacrifice,
I am the father of the world,
The goal, sustainer, witness, Lord,
And I give heat, and I withhold,
The knowers of Vedas, purified of sin,
Having enjoyed that great and heavenly world,
But those who worship me alone,
And even those devotes endued
For I the enjoyer am alone,
To Devas go their devotees;
Who with devotion offers me
Whatever dost thou do or eat,
And so from good and evil fruit,
I am alike to beings all;
Even if a sinner worship me,
His soul is filled with righteousness,
For taking refuge into me,
Then how much more my devotees,
Worship me, fill thy mind with me,
Perceived by the senses: The chief instrument of knowledge consists of the senses, and so Pratyaksha Pramana or the evidence of the senses is regarded as the most satisfactory form of evidence. Indeed, the whole "debate" or "battle" in the Mahabharata is to be carried on in this light. The idea of the "Gambling Match" is the same. The word for "dice" is Aksha, which also means "an organ of sense" from which Pratyaksha is derived. Hence Krishna says that the Knowledge he wishes to impart can easily be acquired by means of the senses.
I do not dwell in the creatures: The idea obviously is that God is greater than the creatures made by him. They are included in him, and not he in them; and so he says "within me all the creatures dwell. But not in them do I abide".
Creation and destruction: The idea is the same.
Prakriti creates: According to Vedanta, God creates Prakriti, or the unformed forces of the universe at first; and then, in union with her, creates the different forms of life. Hence Prakriti in Vedanta too is creative, but in a secondary and not primary form, as in the Sankhya.
Rakshasas: Those who have Prakriti for their goal are spoken of as Asuras or Rakshasas. The Prakriti of Rakshasas would obviously refer to its conception in the Sankhya.
Yoga in Relation to the Knowledge and Secret of Rajas China.
Divine Prakriti: The divine form of Prakriti would refer to its conception as in Vedanta, where it is said to be created by God himself. And so those who accept this idea of Prakriti, worship Krishna.
God is here identified with worship and Sacrifice. When we worship God, we think of or remember him; and there is God whenever we do so. Similarly the idea of God is born in each act of Sacrifice.
God is both father and mother of the universe, or Purusha and Prakriti in one.
Soma: It is said to be a divine juice, and is sometimes identified with the Moon. But Soma symbolizes the Mind and all that it signifies.