In the preceding ślokas, Bhagavān explained that the universe repeatedly manifests and resolves, while the supreme reality remains unaffected by these changes. This timeless reality is Brahman, the consciousness that is our own essential nature.

Now Bhagavān explains two important aspects of this reality: the supreme Puruṣa in whom the entire universe exists, and the undivided devotion that prepares a seeker for its attainment.

1. The Supreme Puruṣa is Brahman

Bhagavān refers to the ultimate reality as paraḥ puruṣaḥ [the supreme Puruṣa].

This is the same higher avyakta [unmanifest reality] introduced in Śloka 8.20. It is pure consciousness, not māyā, the unmanifest material cause of creation.

The word Puruṣa indicates the indwelling consciousness and also suggests the reality that is complete and all-pervading.

Our bodies occupy particular locations, our minds undergo change, and even the universe is subject to cosmic dissolution. But Brahman is not limited by these conditions.

The supreme Puruṣa is limitless consciousness, beyond time, space, and material change.

2. All beings exist in Brahman

Bhagavān says yasyāntaḥsthāni bhūtāni [in whom all beings exist].

We ordinarily imagine that God must exist somewhere within the universe—perhaps in a temple, a sacred location, or a heavenly world.

However, this would make Bhagavān one entity occupying a particular place within creation.

The teaching reverses that understanding: Brahman is not contained within the universe; the entire universe depends upon Brahman.

Consider how a house, mountain, or city exists within space. Space is not confined to any one of these objects.

This is only an analogy because space itself belongs to the material universe. Brahman is not another form of space.

The essential point is that all living beings and the entire creation exist in dependence upon the limitless reality.

3. Consciousness pervades the universe

Bhagavān continues with yena sarvam idaṃ tatam [by whom all this is pervaded].

Consciousness is not an object located in one corner of the universe. It is the fundamental reality because of which the entire field of experience is known.

Consider anything you can describe—a tree, a mountain, a distant star, or an object remembered from childhood.

Every such object is known through awareness. Knowledge of any object presupposes consciousness.

Therefore, consciousness is not another object alongside the things we experience. It is the reality underlying the entire field of experience.

This is the significance of Bhagavān's description of Brahman as all-pervading.

4. Ananyā bhakti — undivided devotion

Having described the supreme reality, Bhagavān explains the means of attaining it: ananyayā bhaktyā [through undivided devotion].

Here, the distinction between sakāma bhakti and niṣkāma bhakti is important.

Sakāma bhakti [desire-motivated devotion] seeks worldly benefits such as wealth, success, pleasure, or favourable circumstances. Although these desires may be understandable, their results remain temporary.

Niṣkāma bhakti [desire-free devotion] is directed toward spiritual freedom rather than temporary rewards.

The devotee recognizes that no finite achievement can provide lasting fulfilment and develops a sincere desire for mokṣa [liberation].

Such a seeker is called a mumukṣu [one who desires liberation].

Ananyā bhakti means that liberation becomes the devotee's highest spiritual priority, rather than one goal among many worldly desires.

This does not require abandoning family responsibilities or ordinary duties. It requires changing what we regard as our ultimate goal.

5. Devotion prepares the seeker for knowledge

Understanding Bhagavān as limitless, attributeless consciousness requires a prepared and subtle mind.

Initially, it may be easier to worship Bhagavān through a familiar divine form such as Kṛṣṇa, Rāma, or Devī.

Such saguṇa upāsanā [worship or meditation upon Bhagavān with attributes] is a valuable spiritual discipline.

When performed without seeking worldly rewards, niṣkāma saguṇa upāsanā gradually prepares the mind for the knowledge of nirguṇa Brahman [Brahman free from attributes].

The seeker may follow either of two possibilities.

A spiritually prepared seeker can gain Brahma-jñāna [knowledge of Brahman] in this life and attain sadyo-mukti [immediate liberation].

Alternatively, a devotee who continues sincere, desire-free saguṇa upāsanā throughout life may attain Brahmaloka, receive the necessary knowledge there, and attain krama-mukti [gradual liberation].

In both cases, the ultimate freedom comes through knowledge of Brahman. Devotion prepares and sustains the seeker on that path.

Śloka 8.22 teaches that the supreme Puruṣa is limitless consciousness, in whom all beings exist and by whom the universe is pervaded. Bhagavān emphasizes ananyā bhakti—undivided devotion directed toward liberation instead of temporary worldly rewards. Through such devotion, the mind becomes qualified for liberating knowledge, whether attained in this life or through the gradual path associated with Brahmaloka.