Sri Krishna explained that whether one wants to pursue gyana yoga or not, one has to practice Karma yoga. Directly one cannot practice Gyana yoga. Arjuna was doubtful that Karma yoga involves action and this would lead to likes and dislikes and so will immerse one, more in samsaram and might not be able to free oneself from the samsaram. Sri Krishna allayed this fear that deva pooja like yagna would redeem one from samsaram and can get all that one desires. Any karma without attachment will uplift us to higher planes. We should not do anything with selfish reasons. In the 10th sloka He said that He created at the time of creation of people, yagna and other deva pooja with mutual help. Arjuna gets a fresh doubt as to how these inanimate objects used in deva pooja or yagna could get him what he desired. This applies to all rituals. Sri Krishna tells that it is not necessary that those materials should have intellect to get Arjuna benefits. These karma are stipulated by Sri Krishna at the time of creation and that would guarantee the rewards. This is like a three-hour exam is stipulated for testing a student’s capacity and based on that performance, he is given admission in further studies. We cannot ask the efficacy of this to test the capacity of the student as that would be futile and these are the stipulations of that authority which grants admission for higher studies. Deva pooja are like exams. This action is a must to reach higher levels. God inside us knows our sincerity and would ensure rewards accordingly. Next, Arjuna is doubtful of the connection between the action deva pooja and the reward received. Sri Krishna replies that the action by itself does not yield results. But the action pleases Him and He orders the rewards. Arjuna further asks whether the action or karma fetches Moksham or the gyana fetches? Because so far he has understood that gyana alone will get Moksham. Sri Krishna replies that while doing these karma in deva pooja, selfless attitude is the gyana and becomes the qualification for obtaining Moksham. Lastly, Arjuna queries that in the last sloka He said that deva pooja gets the doer all that are desired. While Moksham may be correct, materialistic desires also if granted would they not act against Moksham? Sri Krishna refutes this and says that there is nothing wrong to desire for materialistic pleasures as long as one has to live in this world. Moksham is only after the life here is over and so they do not oppose each other.
te deva bhavayantu vah
sreyah param avapsyatha
"The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all."
Anena = by deva pooja, devan = the gods, bhavayata=worship, te deva= such worshipped gods, bhavayanu vah= would grant all prosperity and make happy, parasparam bhavayantah= such mutual help, param sreyah= very high status and avapsyatha= would attain. Theses are also the words of Prajapati [Sri Narayana] continued from previous sloka.