The Gita accepts the seeker, regardless of which path is chosen. Those who take the austere path of the yoga of knowledge are welcomed and accepted by the Divine. Similarly, those who choose paths of devotion or works are also accepted and they also achieve the final goal of the transformation of consciousness through unity with the supreme Purusha. There is no “bickering” here over one path being the “only way” to achieve realisation. The main thing is to focus the consciousness and the actions on the Divine and to transform the awareness to one of unity and identity with the Divine consciousness. This is not a matter of fixed rules, habits, rituals or formulae.
Sri Aurobindo explains this: “In the lower ignorant consciousness of mind, life and body there are many Dharmas, many rules, many standards and laws because there are many varying determinations and types of the mental, vital and physical nature. The immortal Dharma is one; it is that of the highest spiritual divine consciousness and its powers…. it is beyond the three Gunas, and to reach it all these lower Dharmas have to be abandoned…. Alone in their place the one liberating unifying consciousness and power of the Eternal has to become the infinite source of our action, its mould, determinant and exemplar. To rise out of our lower personal egoism, to enter into the impersonal and equal calm of the immutable eternal all-pervading Akshara Purusha, to aspire from that calm by a perfect self-surrender of all one’s nature and existence to that which is other and higher than the Akshara, is the first necessity of this Yoga. In the strength of that aspiration one can rise to the immortal Dharma. There, made one in being, consciousness and divine bliss with the greatest Uttama Purusha, made one with his supreme dynamic nature-force…the liberated spirit can know infinitely, love illimitably, act unfalteringly in the authentic power of a highest immortality and a perfect freedom.”
Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 12, The Way and the Bhakta, pp. 391-392