The culmination of the path of knowledge and the path of works comes about through the integration of the path of devotion. The Gita does not speak here of a limited devotion to a partial manifestation or force, but rather, an integral devotion that involves a complete and integral self-giving of all one is, and all one does, with adoration and devotion, to the Highest.
As the Gita itself states it, as characterized by Sri Aurobindo: “Whatsoever thou doest, whatsoever thou enjoyest, whatever thou sacrificest, whatever thou givest, whatever energy of Tapasya, of the soul’s will or effort thou puttest forth, make it an offering unto Me.”
In so doing, we transform all action from “desire-based” to “sacrifice-oriented”, with the corresponding loosening of the bonds of the ego-consciousness. The result is that: “The finite nature thus surrendered becomes a free channel of the Infinite; the soul in its spiritual being, uplifted out of the ignorance and the limitation, returns to its oneness with the Eternal.”
When this occurs, all beings, all forms, all forces of manifestation are seen as aspects of the Being of the Divine. This brings about a sense of equality that honors the Divine in all without distinction. All lesser and earlier forms of devotion or dedication prepare the being for this highest and completest form of devotion.
“…it is only this perfect adoration that can make this indwelling of God in man and man in God a conscious thing and an engrossing and perfect union. Love of the Highest and a total self-surrender are the straight and swift way to this divine oneness.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 6, Works, Devotion and Knowledge, pp. 318-319