It is said that Brahman has various cognisable and countable forms, but that is only in the limited sense of being qualified by name and form. By Itself, the Absolute doesn’t have sound or smell or taste or touch or form. It is ever-existing. In whatever activity you become aware of its presence, that activity lends its appropriate characteristic. In whatever sphere the scriptures (sastras) discuss and decide, that sphere becomes the characteristic of Brahman for that particular scripture. The consciousness that becomes apparent when it is limited by certain bounds or vessels —that consciousness (chaithanya) is Brahman. Consciousness is attachment-less; yet, when associated with objects like the physical body, It gives the impression that It is attached. From the fact that when the waters of the lake are agitated the image of the Sun under the water shakes, you cannot infer that the Sun in the sky, which is remote and far away, also shakes! The Sun and the sheet of water are unrelated. No relationship can be posited between these two. Similarly when the body undergoes growth, decay, destruction, etc., it gives the impression that the Atma is also affected, but the Atma is unaffected.
Experience alone is the method of approach, the proof, the result. The ultimate state of knowledge of Brahman (Brahma-jnana) is the end of all enquiry, all search. Actual realisation (saksat-kara) is the fruition thereof. This highest stage is reached in the quietening of all agitations in all levels of consciousness (samadhi), though, of course, the preliminary steps of listening, reflection, and profound meditation are concerned with the intellect (buddhi). One will acquire the nature of truth if one understands the nature of the Atma; if one does not, then it is a big loss, no doubt. Wise souls recognise in every being and every object the principle of the all-pervading Atma, and when they leave the world, they becomes free from birth and death.
Knowledge of Brahman (Brahma-jnana) is the heritage of all; all people are entitled to it. If one is aware of this, and if, by one’s efforts, one achieves spiritual wisdom or Brahman using the above-mentioned methods, then verily, one’s career in this world is worthwhile. Otherwise, it is all a waste.