"On the other hand, those who have earned merit strive to grow in virtue, in uplifting thoughts, in the contemplation of the divine presence and they yearn for the Lord. Seekers such as these may be drawn to the Lord through suffering or want or the thirst for knowledge or keenness to acquire wisdom. But the fact that they turn towards the Lord for relief shows that they have grown into the higher path through many births."

The Geetha does not approve Sa-kama karmas, act done with intention to benefit therefrom or with the result as the prime motive. It is only Nishkama karma, acts done without being concerned with the benefit that may accrue, that will free you from delusion.

Now a doubt may arise about the Aartha-bhaktha, the one who turns to the Lord to relieve his suffering. The question may be raised whether such a person can be called a Bhaktha. There is no single person on earth who is free from some want or other. Each depends on some one or other to fulfil his wants, is it not? Now, to have such wants, wants relating to objects, is itself wrong; and to lean on a man like oneself to fulfil them is an even greater wrong. The Aartha-bhaktha turns not to man, but to the Lord whom he trusts and reveres: He implores Him only to fulfil them. Though it is wrong to cultivate wants, he avoids the greater wrong of putting trust on inferior instruments. So he is superior, is it not? The superiority of his attitude can be seen when you know that it is not what you want that is important, but whom you ask for its fulfilment. The goal is the Lord; He is the giver. His grace alone can confer boons. When this faith is fixed, you can be certain that the Aartha-bhaktha is really worthy.

The first three of the types of Bhakthas mentioned in the Geetha - the Aartha, the Artha-arthi, and the Jijnaasu - all adore the Lord in an implicit form, as Paroksha. They seek the Lord as a means for the realisation of their desires or goals. Of course, they will always be in prayerful and worshipful mood and remembering the Lord at all times.

The Jnani, the fourth type mentioned in the Geetha has Ekabhakthi, while the others have Anekabhakthi; the others are attached to the objects or the states they desire and for their sake are attached to the Lord also. They are devoted not merely to the Lord, but to the objective world also. The Jnani will not raise his eyes towards anything other than the Lord. Even if he does, he sees the Lord wherever his eyes are cast. That is the reason why the Lord has declared that the Jnani is the dearest to Him. Of course, all are the same for the Lord; but among those who have reached His presence and are present there, Prema is explicit, Prathyaksha, immediate, directly cognisable and experienceable. Therefore, it can be inferred that the Jnani is nearest to the Lord and so, the dearest.