The goal is one only-This is an indisputable, clear truth. The difference is in the mental state and according to that the methods employed. Being united with the Lord or attaining the Lord is the same state. The goal is not separate but the same in the worship of the Formless without qualities.

The word parupasyate used by Arjun in his question is here being used for The seekers of God who is Featureless and without attributes. For the seekers of God with form and attributes the word Nitya yukta upasate has been used. The clear indication here is that even for the system of devotion on Formless and Attributeless Lord mere oral knowledge of Brahmn will not do. Just mere recitation of the words Aham Brahmasmi (I am Brahm) words relating to the knowledge of Brahmn propounded the Vedas will not lead to the completeness in the path of devotion based on the worship of Formless and Attributeless Lord. In this system of devotion there is again Parupasyate one needs to worship devotedly. What shall be the nature of devotion? One needs to know and meditate over the real nature of God.

Even if God is not a subject-matter of our thoughts, Indefinable, is beyond thoughts and words still we should make Him to subject-matter of our thoughts, talks and discussion's. He is beyond the reach of words and thoughts (Yato vacha nirvantate, Aprapya mansa sa). This sentence of the Veda confirms this fact. Still, it is necessary in the beginning to meditate and speak about God. The mind indulgent in negative subject-matters should be brought to think positive thoughts on the form of the divine. By this practice the inner veil of ignorance will be removed apart and the real inner state will naturally emerge. Then truth principles like 'Aham Brahmasmi' will enable one to experience indescribable bliss of the indescribable divine without being recited.

This is the state of Parupasayate. Inside oneself there is no attraction of unreal mortal world but only the state of the awareness of the immortal Lord. The limitless happiness of life cannot be attained by perishable sensual objects of desire but by the imperishable truth principle of the Supreme. Though He is unmanifest, not subject-matter of physical eyes, even then He pervades each and every particle. His consciousness is present in everything. He is not subject to the influence of any state/circumstances, He is always the same in every state and is taintless.

If Brahm Gyan (knowledge of Brahm) is in our speech and senses are engrossed in sensual objects-this is a state of contradiction. The state of harmony has to be brought in. If sensual objects are still found to be attractive, it shows that one is yet to experience Brahmic bliss, Brahmn in itself is 'Raso vai sah' It is of the nature of bliss. Therefore, it is necessary to concentrate on it in the beginning. Once the mind experiences that is the true bliss, outward movement of the senses is due to the mind. Adhisthaya manschayam vishyayanupsavate The inner state of the being one with Supreme element will enable us to attain the

state of even-mindedness. It will be seen with clarity that whatever consciousness is in

this body the same is everywhere. The equality of treatment is for all. This awareness

is in itself an inspiration of Sarve bhoot hitee rata. When the same consciousness exists

in all, the pain of others will be felt as ones own, the grief of depravation of others

will be ours. One will on his own be eager to be service to others. On reaching such a

state how God can be far away. In fact He was never away nor unattained. Now one

will experience attaining Him. Upto this chapter it should be clear that devotion to the

Lord either in Formless and Attributeless Entity or an Entity with form and attributes

is in no way different. It is the same in essence. Te Prapnuvanti mamave This verse is

proof that the devotees of the Formless and Attributeless also attain Me. When such is

the state, why devotees of the Lord with attributes and form have been declared to be

the best Yogis. Let see further expression.