Because gambling and service to kings are prohibited, certain actions are restricted. If these acts are said to occur within Vāsudeva, they are considered only as non-actions, without true engagement. Recognition plays a role here, and among the Vṛṣṇis, excellence is the distinguishing feature. Thus, among those who are well established in their practice, devotion—though secondary to the supreme and arising from the conclusion of worship—serves as a cause for further spiritual progress. For others, association with mentions of passion and purpose influences their path. The remaining individuals are considered intermediate, especially at the beginning of worship, due to their partial nature. From these beginnings, purity arises. Among them, some assert that greater fruit is gained due to predominant connection, yet Jaimini counters, saying it is not necessarily so, for possibility exists in all. In these practices, subsidiary rites are applied as appropriate, just as in ordinary household matters. Even a single act, if it pleases the Lord, holds great power. Offerings are not binding; they serve as gateways. The rule of meditation is established because it is evidently convenient and accessible. For that particular sacrifice, worship is prescribed, but not for others. The water used for washing the feet is the same as the water for offering when it is not pervaded with special intent. Whatever is offered by oneself is accepted without distinction. In cases of faults, the cause and quality are considered to determine their significance. The giving of leaves and similar items, even if not prescribed, possesses special significance. Actions born from virtue and performed for another's sake are for the highest good. The secondary threefold nature, for others, arises from the purpose of praise and association. This nature pervades both the external and internal, enveloping all like the wind. Remembrance, praise, and stories serve as atonement, especially in times of distress. If it is argued that non-performance is common, there is no departure from the path, since even among the great, withdrawal occurs. Even after attaining the privilege of devotion, a great obstacle may arise due to the loss of everything else. Yet, once established in that state, there is no other duty—like a child among the wicked, untouched by their ways. Because there is no reproach, another may be appointed by succession, following the general practice. Therefore, even for those whose state is not yet mature, that spiritual world exists. This is possible because of a single, sequential path. Scriptural statements about departure and remembrance also remain. For great sinners in distress, the exclusive state is achieved through recognition of the meaning of the Gītā. Only after making it supreme for all does this teaching become clear, for thus it is said. This alone, being non-dual, is to be worshipped, for it is the true nature of all. Its power is māyā, the general insentience that pervades all. It pervades those that are themselves pervaded. Not from living beings or intellects does it arise, for that is impossible. He creates the higher and lower scriptures, free from māyā, like a father caring for his children. If it is said that the teachings are mixed, it is not so, for such instances are few.