Let me share with you a profound teaching from the tradition, woven from the sacred verses you have provided. Some may question, “Should devotion be set aside because it involves attachment?” But this is not so, for devotion stands as the highest support, much like the strength found in good company. Indeed, the very language used to describe devotion—words indicating its superiority—shows that it surpasses even those who are dedicated to action, to knowledge, or to the path of yoga. This superiority is not assumed lightly; it is established through both careful inquiry and firm determination. It is not faith alone that distinguishes devotion, for faith is common to all paths and seekers. Nor is there finality in the reality of faith itself. Instead, the section of scripture that speaks of Brahman within the context of devotion is meant to permit and encourage devotion, given its universal applicability. The actions that arise from reason, especially when they are pure, serve to remove obstacles, much like clearing a path. This is true not just for the main practice, but also for its supporting disciplines. There are varying views among the sages: Kāśyapa holds that devotion is supreme in its lordly power because it transcends all; Bādarāyaṇa states that it is supreme within the Self alone; while Śāṇḍilya affirms that it is supreme in both respects, supported by both scripture and reason. If one objects, saying, “Devotion cannot be established because it is not equally present in all,” this too is not so, for just as there are distinctions in knowledge, so too are there distinctions here. The afflicted, those who turn to devotion in times of distress, are not supreme, for the scripture soon distinguishes between them and others. Should someone claim, “It is the lordly power alone that is supreme,” we must clarify that the supremacy of devotion arises from its very nature, not merely from power. Unobstructed, supreme lordship is possible only where it truly exists—this is not so for others. If another asks, “Why is not all of this simply falsehood?” we answer that it is not so, because the intellect is infinite and not limited by falsehood. Since the nature of devotion is different from other natures, there is no alteration in its essence; consciousness remains as itself. Devotion is foundational, like the base of a house, supporting all that rests upon it. Because of the mutual dependence between the knower and the known, both exist together—there is no third apart from these two. Their union is marked by a transition, a merging of the two. Because of its power, what is known through devotion is not false. Its purity can be inferred from signs we see in the world: respect, honor, affection, absence of hostility, doubt, fame, recognition of purpose, devotion itself, offerings, and many such states, as well as opposition and similar feelings, are all frequently recalled in the mind. However, hatred and the like are not so often present. From the remainder of the scriptural statements, we see that even in various manifestations, the same truth holds. The one who knows birth and action is called “unborn,” and this is truly divine, arising solely from its own power. Compassion is its primary quality. Because it is living, it does not belong to the world of mere manifestations. There are also prohibitions in scripture—against gambling and the service of kings—which further distinguish this path. If it is said that this devotion is found in Vāsudeva, it is present only as a non-action, a state of being rather than doing. There is recognition of this state, and among the Vṛṣṇis, devotion is known by its excellence. Thus, among those who are well established, devotion stands out. Through the culmination of worship, devotion is seen as secondary to the Supreme, for it is the cause that leads to the highest. For others, devotion is associated with mentions of passion and purpose. However, the remaining paths are intermediate, and at the beginning of worship they are partial in nature. From these practices, purity arises at the outset. Among them, due to predominant connection, some assert that greater fruit is attained. Such is the wisdom of the tradition, faithfully preserved and gently unfolded for the sincere seeker.