In the course of a profound discussion, the sages examine the nature of spiritual vision and its fruits. They begin by noting the importance of context in understanding these matters. When someone suggests that the fruit of vision is immediate, the sages clarify that this is not so, for there is always an interval between seeing and the result. Moreover, the experience itself is observable, which further supports this understanding. They point out that among the cowherd women, such fruits are absent, reinforcing the distinction. If it is argued that knowledge comes solely through devotion, the sages reply that devotion is supported by recognition—one must first recognize the divine before devotion can be effective. This principle has already been established earlier in their discourse, and by reiterating it, they address even alternative viewpoints. Turning to devotion directed toward the gods, the sages explain that such devotion arises from association with others who worship the gods. Yoga, however, serves both the purposes of devotion and knowledge, much like the preliminary offerings in a ritual, which prepare the way for the main event. Through secondary means—auxiliary practices—one attains perfection in concentration. If someone objects that attachment should cause these practices to be rejected, the sages respond that this is not so, for these practices serve as the highest support, much like beneficial associations. Indeed, the scriptures indicate superiority, showing that these practices surpass those devoted solely to action, knowledge, or yoga. This superiority is established through both inquiry and firm determination. Yet, faith itself is not unique to any one path, as it is common to all seekers. Moreover, there is no finality in the reality of faith—it is ever-evolving. The section of scripture dealing with Brahman within the context of devotion is included to permit its general application, showing that it is not limited in scope. The activity that arises from reason, due to its purity, acts like the removal of obstacles along the path. This is true not only of the main practice, but also of its auxiliaries. The sage Kāśyapa holds that the supreme power lies in lordly transcendence, while Bādarāyaṇa asserts that it resides in the Self alone. Śāṇḍilya, drawing upon both scripture and reasoning, affirms that it is supreme in both aspects. If someone objects that this supremacy is not established because of inequality, the sages reply that this is not so, for there is a distinction, just as there is with knowledge. Nor can the afflicted be considered supreme, since immediately after affliction, a distinction arises. If it is claimed that lordly power alone is supreme, the sages clarify that the supremacy is inherent by nature, not merely by power. Unobstructed supreme lordship is possible because of its inherent existence; this is not the case for others. If it is asked why all these teachings are not mere falsehoods, the sages explain that the infinitude of intellect precludes such a conclusion. Because consciousness is distinct from other natures, it remains unaltered, continuing in its own essence. The foundation of this reality is like the base of a house—it supports all that follows. Both the cognizer and the cognized exist in mutual dependence; there is no third entity beyond these two. In union, the transition from one state to another is evident. Because of the inherent power of consciousness, what is known cannot be false. Its purity can be inferred from worldly signs, such as respect, honor, affection, absence of hostility, doubt, fame, recognition of purpose, devotion, offering, and many similar states. Opposition and other contrary feelings also frequently arise in recollection, but hatred and the like are not so prevalent. Even in various manifestations, as indicated by the remainder of the scriptural statement, this principle holds true. The knower of birth and action is referred to as 'unborn,' underscoring the transcendence of the divine. This divinity arises solely from its own power, and compassion is its primary quality. Finally, the sages affirm that it is living, and its true nature is not found among mere manifestations, but stands apart as the source of all.