“How then is the excellence of your worshippers?” — the answer: afflictions (kleśa). The Unmanifest’s goal yields suffering; the path (mārga) is the way. The way to attain Me through worship of the Unmanifest is a path by which one attains Me with suffering. Excessive worship, strict control of senses, equal-mindedness, concern for all beings, impeccable conduct, proper rites, and perfect Vishnu-bhakti—these are means toward that Unmanifest; without them Vishnu’s grace is not obtained. Even with flawless worship, will that be moksha? Without direct worship of the Unmanifest the moksha of Bhagavān’s worshippers is not attained—this is the painful view. Yet scripture praises the easy way of direct worship of Bhagavān rather than the Unmanifest. If one strives towards the direct worship of the Unmanifest by effort—if by that effort one worships Bhagavān directly—then the direct worship of Bhagavān will be attained. If one’s sense-control is deficient, even a devout worshipper will not receive great mercy. The gods themselves give these means to those inclined to devotion; hence devotion finds an easy way to worship Bhagavān. Elsewhere afflictions are greater. The texts imply: one who worships all these means, exercising self-discipline more, obtains greater fruit. The Sāma-veda (Mādhūchhanda branch) says: “Devotees who are firmly Vishnu-like, who have conquered the senses and conduct themselves rightly—she (the goddess) is seen in them; she is their devotion and removes obstacles.” Another Sāma passage says: “A god becomes favorable; with the Unmanifest’s presence there is trumped favor; as long as there is his grace so long is there no doubt; mere favor does not make him the Supreme; but with his favor all beings are surely pleased.” Even if worship predominates, the doer’s nature remains; one alone attains liberation—no one is liberated from the Unmanifest alone, they desire my Self and strive toward the Supreme (citations). The supreme is indeed Brahman, as taught jointly with the Bhagavān. If one says the teaching is only trifold and discursive, that argument is refuted: the great’s supremacy is indeed that of the Unmanifest of the Supreme. The Agniveśya Sāma-veda says: “Beginningless and endless, supreme and steady.” The deity beyond is the great’s lord. The Unmanifest form is not forbidden by Bhagavān—as seen in earlier passages; Sankhya accepts a subordinate Unmanifest pradhāna as Vedic. The Saucara texts say: the body-like manifestation of Vishnu is dear, and the goddess gives great prosperity quickly to the pious; the Rigveda says the goddess gives greatness through certain observances.