Once, the sages gathered to explore a profound question: What is the true nature of devotion? The inquiry began, seeking to understand its essence and purpose. It was revealed that devotion is nothing less than supreme attachment to the Lord, a bond that surpasses all others. This was affirmed by the teachings, which declare that immortality belongs only to those who are firmly established in such devotion. Some wondered if devotion could be equated with knowledge, but the wise clarified that it is not so. Even those who oppose the Lord may possess knowledge, yet they lack the establishment in Him that devotion brings. Knowledge alone can diminish, but devotion arises from the absence of hatred and from the subtle taste of divine presence. It was further explained that devotion is not merely an action, for it does not depend on what ought to be done, as knowledge does. Therefore, the fruit of devotion is endless, unlike the finite results of action or knowledge. The sages pointed to the term 'surrender', noting that the surrender found in devotion is unlike any other form, for it is primary and all other paths depend upon it. The context of the teachings reinforced this truth. Some suggested that devotion is merely the fruit of divine vision, but this was refuted, for there is an interval between vision and devotion. Moreover, devotion is visibly present in the lives of the cowherd women, who were not granted vision yet displayed unwavering love. Others claimed that through devotion alone, one comes to know the Lord, but the sages replied that recognition aids devotion, as previously stated. In this way, even alternative views were addressed. Devotion to other gods, it was observed, arises from association, while yoga serves both purposes, much like the preliminary offerings in ritual. Through secondary means, perfection in concentration is attained, but if one argues that devotion should be rejected because it is a form of attachment, the sages replied that it is not so, for devotion is the highest support, just as association is. From the term indicating superiority, it was clear that devotion surpasses those devoted to action, knowledge, and yoga. The superiority of devotion was established by both inquiry and determination, but faith alone could not be its basis, for faith is common to all paths. Furthermore, there is no finality in the reality of faith. The section on Brahman within the context of devotion was permitted because of its generality. The activity that arises from reason, due to purity, acts like the removal of obstacles, and this applies to the auxiliaries of devotion as well. Some, like Kāśyapa, held that devotion is supreme in lordly power because it transcends all. Others, like Bādarāyaṇa, asserted that its supremacy lies in the Self alone. Śāṇḍilya taught that devotion is supreme in both, supported by scripture and reasoning. If anyone argued that devotion is not established because of inequality, the sages replied that it is not so, for distinction exists, as with knowledge. The afflicted cannot be supreme, for immediately after, a distinction arises. If it is said that devotion is lordly power alone, the reply is that it is not so, for devotion is supreme by its very nature. Unobstructed supreme lordship is possible only through devotion, for it truly exists, unlike other paths. If asked why not consider all as falsehood, the sages replied that it is not so, because of the infinitude of intellect. Due to the difference from other natures, there is no alteration, as consciousness continues in its own essence. Devotion’s foundation is likened to the base of a sturdy house, supporting everything above. Because of mutual dependence, both the devotee and the Lord exist. In the end, there is no third reality apart from the cognizer and the cognized, for devotion unites them in oneness.