7th, 8th, 9th and 10th are great chapters of all that is to be known, and their inter-relationships. It is a beautiful fabric as it were, when you know that Knowledge, the beauty and the wonder of the universe, and the source of that beauty, and the culmination of that beauty becomes clear.
That is why in the 11th chapter is the Bhakti, the highest manifestation of the Divine, in which the Bhakti reaches its highest climax. When you see the Divine fully, as Muhammad says: “To see God and not to fall in love with Him is impossible”. In the 11th chapter, Sri Krishna manifests fully, and in that manifestation, all the doubts of Arjuna, all the arguments are melted, there is nothing but Bhakti, complete. It is then that Arjuna says, “I am at your feet, completely”.
The real Knowledge of the eternal and the phenomenal is a great secret! That is why Sri Krishna says, guhyatamaṁ jñānaṁ (IX, 1): “I will give the most secret Knowledge”. This statement in 16th, what we have read is only the foundational statement, you start with it then other things will follow.
Comment: 7th, 8th, 9th and 13th also
No, last 6 chapters, describe how you, as an instrument, have to become like the Divine. And the Divine is Satchitananda: therefore, Knowledge, Action, and Devotion, all of them are there. In the last 6 chapters, are the supreme mysteries how “you” can become the Divine? In the 7th chapter, what is the supreme Divine is given; but how “you” can become the supreme divine, is given in the last 6 chapters. That is why the last 6 chapters are the culmination.
Therefore, kṣetra kṣetrajña, that whole knowledge, which is given there, as a result of which, how you yourself are the knower, how you yourself are the field, how you yourself can become all, and yet you remain individual. How you become completely stable, over-flowed with love and devotion, and you can act as victoriously, as masterfully as the Divine himself acts: madbhāva; sarvabhāvena, and sādharmyam. These are three keywords of the last 6 chapters, so that you can become completely divine, and in that state, whatever action flows from you, you will not be doing because you are no more …you, “you” do not remain “you”. You are yourself the supreme Divine. This instrument is not yours; it is supreme divine’s instrument, which is being used by the Supreme Himself. That is the basic teaching of the last 6 chapters.
Then, verse n°24 (II), this is also one of the very famous verses of the Bhagavad Gita:
acchedyo ’yam adāhyo ’yam akledyo ’śoṣya eva ca |
nityaḥ sarva-gataḥ sthāṇur acalo ’yaṁ sanātanaḥ ||24|| (II)
sanātanaḥ, is eternal. This eternal Self is acchedyo, it can’t be pierced; ’yam adāhyo, it cannot be burnt; ’yam akledyo, it is something that cannot be touched; ’śoṣya, it can never be dried; nityaḥ it is always there; sarvagataḥ omnipresent; sthāṇur stable; acalo, immobile. This is the basic foundation: ‘Sankhya’, what is called Sankhya of the Gita is this: the knowledge of the foundation, as distinguished from all the rest.
Then, Ch II, verse 29:
āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ |
āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit ||29|| (II)
This eternal reality is so wonderful: “Some look upon the Self as a wonder, some talk about Him as a wonder, some hear about Him as a wonder, and yet having heard of Him, none are able to understand Him at all”. Such is the wonder of the Reality. In fact, this is the real state of the highest Knowledge.