The philosophical discourses contained in the Divine Song, though written in a conversational style, never overlook the systematic development of its thoughts, not only within the chapter but also from chapter to chapter. The last chapter ended with an assurance from the Lord that any seeker can realise the glory of the Cosmic-Form, if only he can entertain an unwavering devotion. As a prince of royal blood, Arjuna must have felt tickled by this great challenge thrown at him. As a practical man of the world, he enquires here as to the form on which he should meditate. The question is very intelligently put. It is quite well-known that in the world there are two types of seekers, seeking one and the same goal. Some meditate upon the manifested-form of the Infinite and others contemplate upon the unmanifested-Supreme. Both of them are sincere; both progress onwards. But the question is as to which, out of these two types of seekers, is better versed in Yoga?In philosophy, the unmanifest (avyakta) is that which is not directly perceptible to the sense organs (indriya-agocaram). The objects that can be brought within the perceptible powers of our sense organs are called the manifested (vyakta). Arjuna was taught in his early studies of the Vedas that the Supreme was unmanifest and all-pervading. But he had, in the previous chapter, a personal experience of the Divine Cosmic-Form. Naturally, the determined prince, seeking to understand the right Path of spiritual evolution, asks here a pertinent question as to who is the better seeker — is it the one who devotes himself in love to the Lord-manifest, or he who, with complete detachment from all external stimuli, meditates with ease and poise upon the unmanifested-Infinite?The question expresses the great controversy that exists even today in the world. Can the Lord be meditated upon and realised ultimately through idol worship? Can any symbol represent HIM? Can a wave represent the ocean?

EXPLAINING THE PATH OF MEDITATION ON A FORM REPRESENTATIVE OF THE DIVINE, KRISHNA THE INFINITE, STARTS HIS DISCOURSE.

The subject-matter stated in the immediately preceding verse, ‘…he who works for Me,’ etc. is referred to by the word evam (thus). Ye bhaktah, those devotees who, seeking no other refuge; evam, thus; satata-yuktah, being ever-devoted, i.e., remaining unceasingly engaged in the works of the Lord, etc., intent on the aforesaid purpose; paryupasate, meditate; tvam, on You, in the Cosmic form as revealed earlier; ye ca api, and those others, again, who have renounced all desires, who have given up all actions; who meditate on Brahman as described (below), aksaram, on the Immutable; avyaktam, on the Unmanifested, which is so on account of being bereft of all limiting adjuncts, (and) which is beyond the comprehension of the organs-in the world, whatever comes within the range of the organs is said to be manifest, for the root anj conveys that sense; but this Immutable is the opposite of that and is endowed with qualifications that are spoken of by the great ones; those again, who meditate on that-; tesam, of them, among the two (groups); ke, who; are the yoga-vit-tamah, best experiencers of yoga, i.e., who are those that are surpassingly versed in yoga? But leave alone those who meditate on the Immutable, who are fully enlightened and are free from desires. Whatever has to be said with regard to them, we shall say later on. As for those others-