In the sacred teachings, it is revealed that one should act in harmony with both worldly duties and Vedic injunctions, showing indifference towards anything that opposes these principles. Once this conviction is firmly established, the scriptures themselves must be protected and upheld, for wavering from them brings the fear of spiritual downfall. Even everyday activities, such as eating, are undertaken merely for the maintenance of the body, and their characteristics are described differently according to various schools of thought. Parāśarya teaches that one should cultivate attachment in acts of worship, while Garga emphasizes attachment in acts like narration. Śāṇḍilya adds that such attachment is worthy only if it does not conflict with delight in the Self. Nārada, however, proclaims that all actions should be dedicated to That—meaning the Supreme—and that forgetting this brings supreme distress. Such is indeed the case. This devotion is beautifully exemplified among the cowherd women of Vraja, whose love and remembrance remain untainted by any objection regarding forgetfulness of the greatness-knowledge. Without this devotion, love becomes akin to that between adulterers—devoid of true happiness, lacking even the joy that comes from another’s happiness. Yet, this devotion is superior to action, knowledge, and yoga, for it is of the very nature of the fruit itself. Even the Lord finds pride displeasing and cherishes humility. Some teachers claim that knowledge alone is the means to this devotion, while others argue for mutual dependence. Brahmakumara asserts that devotion is itself the fruit, just as eating in the royal palace is an end in itself; neither the king’s satisfaction nor the appeasement of hunger is the true purpose there. Therefore, only devotion should be embraced by those seeking liberation. Teachers sing of its means, which are the renunciation of sense objects and the renunciation of attachment, as well as uninterrupted devotion. Even in the world, one attains devotion through hearing and singing the qualities of the Lord. Primarily, however, devotion arises only through the great mercy of the exalted, or by a fragment of the Lord’s grace. Association with the exalted is rare, difficult to obtain, and unfailing; yet even this association is granted only by their mercy. Among such exalted souls, there is no division. Thus, let this path alone be pursued, let this path alone be pursued. Association with the unworthy must be abandoned entirely, for it breeds desire, anger, delusion, loss of memory, destruction of intellect, and ruin of all that is good. Even these faults, though initially mere ripples, grow into an ocean through such association. Who, then, crosses the ocean of illusion? It is he who abandons unworthy association, serves the great, and becomes free from possessiveness. He seeks solitary places, uproots worldly bondage, transcends the three qualities, and relinquishes concern for gain and preservation. He renounces the fruits of action, relinquishes actions themselves, and thus becomes free from duality. He who even renounces the Vedas attains uninterrupted, pure love alone. Such a one crosses the ocean of illusion, and he leads others across as well.