Saguṇa and nirguṇa are like the feet of God. Each is chief in its own place, each a support. One cannot say that one is superior and the other is not. Yet one cannot avoid naming them right and left: one may say that saguṇa is the left leg and nirguṇa the right. Just as the right foot is set forward first in any auspicious undertaking, so the right foot called nirguṇa must be set forward first into the mansion of Mokṣa; that itself is what is auspicious. That is, the nirguṇa devotee enters the mansion of Mokṣa first, and after him the saguṇa devotee enters. Entry is there for both; it cannot be said to be otherwise. How long can anyone stand with one foot inside and the other outside? And what use would there be in staying so? So saguṇa Bhakti may be regarded as the means, and nirguṇa Bhakti as the goal. That is, to the nirguṇa devotee the whole universe may appear as the Lord of the universe; the saguṇa devotee may think of the universe as one thing and the Lord of the universe as another, and see them so. Seen in their true meaning, these two are one. How? What is thread in some places appears as cloth in another. The cloth is one thing and the thread another, yet the thread itself is the cloth, and the cloth itself is the thread. To see the thread as separate and the cloth as separate is ‘the tattva of saguṇa upāsana’. To see the two as one, knowing that cloth is the coming-together of thread, must be regarded as the tattva of the nirguṇa devotee.