All paths lead to me

All paths lead to me but you get me in the form you worship me, and get what you are looking for.

4:11

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।

yē yathā māṅ prapadyantē tāṅstathaiva bhajāmyaham.

mama vartmānuvartantē manuṣyāḥ pārtha sarvaśaḥ..4.11..

English translation by Swami Gambhirananda

4.11 According to the manner in which they approach Me, I favour them in that very manner. O son of Partha, human beings follow My path in every way.


As they approach me, So I receive them . All paths lead to me.(Easwaran)

English commentary by Swami Sivananda 4.11

ये who,
यथा in whatever way,
माम् Me,
प्रपद्यन्ते approach,
तान् them,
तथा so,
एव even,
भजामि reward,
अहम् I,
मम My,
वर्त्म path,
अनुवर्तन्ते follow,
मनुष्याः men,
पार्थ O Partha,
सर्वशः in all ways.

Commentary: I reward men by bestowing on them the objects they desire in accordance with their ways and the motives with which they seek Me. If anyone worships Me with selfish motives I grant him the objects he desires. If he worships Me unselfishly for attaining knowledge of the Self, I grant him Moksha or final liberation. I am not at all partial to anyone. (Cf.VII.21andIX.23).

यो यो यां यां तनुं भक्तः श्रद्धयार्चितुमिच्छति।

तस्य तस्याचलां श्रद्धां तामेव विदधाम्यहम्।।7.21।।

English translation by Swami Gambhirananda
7.21 Whichever form (of a deity) any devotee wants to worship with faith, that very firm faith of his I strengthen.


English commentary by Swami Sivananda
7.21 यः who, यः who, याम् which, याम् which, तनुम् form, भक्तः devotee, श्रद्धया with faith, अर्चितुम् to worship, इच्छति desires, तस्य तस्य of him, अचलाम् unflinching, श्रद्धाम् faith, ताम् that, एव surely, विदधामि make, अहम् I.Commentary: Tanu or body is used here in the sense of a Devata (god).The Lord, the indweller of all beings, makes the faith of that devotee who worships the lesser divinities, which is born of the Samskaras of his previous birth, steady and unswerving. (Cf.IV.11;IX.22and23)



anjnyjhiwcjntjyjntjo mjhN yje Jjnjh: pjyju[pjhsjtje
tjeQjhN injtyjhiBjyjuKtjhnjhN yjogj~jemjN vjHhmyjHmj] ..9>22..
  
English Translation - Swami Sivananda
9.22 For those men who worship Me alone, thinking of no other, for those ever-united, I secure what is not already possessed and preserve what they already possess.

येऽप्यन्यदेवता भक्ता यजन्ते श्रद्धयाऽन्विताः।
तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्।।9.23।।

yē.pyanyadēvatā bhaktā yajantē śraddhayā.nvitāḥ.

tē.pi māmēva kauntēya yajantyavidhipūrvakam..9.23..

English translation by Swami Gambhirananda

9.23 Even those who, being devoted to other deities and endowed with faith, worship (them), they also, O son of Kunti, worship Me alone (though) following the wrong method. 

Who is happy ?

 Earlier in (5:22) Krishna has said that "Pleasures concieved in the world of senses have a beginning and end and give birth to misery (Easwaran).."

and because they have a beginning and an end but are ,in a way, addictive, they have no end till the end(death) .
Sri Sankaracharya's  explanations of desire,anger and implulse and how to identify them are very apt .

शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात्।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः।।5.23।।

śaknōtīhaiva yaḥ sōḍhuṅ prākśarīravimōkṣaṇāt.

kāmakrōdhōdbhavaṅ vēgaṅ sa yuktaḥ sa sukhī naraḥ..5.23

English translation by Swami Sivananda

5.23 He who is able, while still here (in this world) to withstand, before the liberation from the body, the impulse born out of desire and anger -- he is a Yogi, he is a happy man. 

English translation by Swami Gambhirananda (on Sri Sankaracharya's Sanskrit Commentary) 5.23
yaḥ śaknōtī , one who can, is able to;
sōḍhuṅ, withstand;
iha eva, here itself, while alive;
prāk, before;
śarīravimōkṣaṇāt, departing from the body, till death-. Death is put as a limit because the impulse of desire and anger is certanily inevitable for a living person. For this impulse has got infinite sources. One should not relax until his death. That is the idea.
Kama, desire, is the hankering, thirst, with regard to a coveted object-of an earlier experience, and which is a source of pleasure-when it comes within the range of the senses, or is heard of or remembered.
And krodha, anger, is that repulsion one has against what are adverse to oneself and are sources of sorrow, when they are seen, heard of or remembered. That impulse (vēgaṅ) which has those desire and anger as its source (udbhava) is kāmakrōdhōdbhavaṅ vēgaṅ. The impulse arising from desire is a kind of mental agitation, and has the signs of horripilation, joyful eyes, face, etc. The impulse of anger has the signs of trembling of body, perspiration, bitting of lips, red eyes, etc. He who is able to withstand that impulse arising from desire and anger,
sah narah, that man; is
yuktah, a yogi; and
sukhi, is happy, in this world.

5:24 deal with What kind of a person, being established in Brahman, attains Brahman?