come anywhere? The answer to this is that after going up above, it goes to His supreme abode and becomes the form of an undivided devotee. It is correct that it has come, and what is said in the beginning is also correct. Now let us consider how the two are coordinated.
Its final result is the same. In this regard, in whatever manner the worshipper of the God has said in a tireless and undifferentiated form, it has been said for purity that it is attained by you and after clarifying it, God has said the power of purity (12/4) 14/19:18155) that too (14/26) peace is attained (9131) whoever thinks about it gets to know (29) the result of both types of worship of the eternal and differenceless position is the same (1856) etc. etc. Non-differentiated worship is the same, to make one understand this, God has said the same thing in many ways in a non-differentiated form by twisting and turning it.
The seeker of Sadhana worships God with all kinds of emotions and feelings. He attains God according to the sense. Those who worship God, that is, considering themselves to be within God, are called to God in indistinguishable form, and those who worship Him in distinct form, they are given vision in distinct form. According to the seeker's belief, God is available to all people in different forms.
Bhedopasana and Abhedopasana- both worships are worship of God. Because God is Saguna Nirguna, Sakar-Nirakar, Vyakta-Avyakta, everything. For those who understand God to be formless and formless, He is formless and formless (12.3). For those who regard Him as Saguna-nirakaar, He is Saguna-nirakaar (819). For those who consider Him to be omnipotent, omnipresent, omnipresent, best, that is, endowed with all kinds of good qualities, He is endowed with all good qualities (15.15, 10, 19). For those who consider Him to be all-pervading, He is all-pervading. (7/7-12; 9/16-19). who consider them to be virtuous-realized. To them they appear in the form of Saguna-Sakara (4.8; 9.26).
What has been said above is correct; however, this does not resolve the original doubt of the observer; it remains unanswered. The doubt was that when God is available to everyone in different forms, where is the unity in the result? The answer is that first, God is revealed to the seeker.
The true essence is attained by both the worshiper of difference and the worshiper of difference is the same where is it called the supreme peace and eternal place (18.62), Kadon Parabhadham (15/6), somewhere by the name of nectar (13/12). expressed by the name of the infinitive term (1515), sometimes by the name of Brahmanirvana (5.24) and sometimes by the name of Nirvanaparama Shanti (6.15). Besides these, many other words have been used in the Gita to express that ultimate fruit, but nothing can be said about it other than that it is the fruit of all means. He is the non-subject of speech. He who has attained that object knows it, but he too cannot describe it, he can only target it by the above words and other similar words by the Shakhachandranyaya. Therefore, it is logical that the supreme object essence which is the fruit of all means is one.
It cannot be said. It is mysterious, the most secret. Only those who have attained it know it. But this statement is said with the intention of making us realize that the essential form of God is supernatural and supreme. If we think about it logically, then even saying this
* The above verses describe only the best qualities of God. Therefore, in V 15.15, we