Jaimini, reflecting deeply, asserts that it is indeed possible for these matters to be as described. The application of subsidiary rites, he explains, occurs as appropriate—just as in the affairs of a household, where each action finds its proper place. Even a single act, if it pleases the Lord, holds immense power. The offering itself does not bind one; rather, it serves as a gateway, opening the way forward. The rule of meditation is established because it is evidently convenient and effective for the seeker. Yet, for that particular sacrifice, worship is unique and does not apply in the same way to other sacrifices. The water used for washing the feet is the same as the water used for offering, provided it is not already imbued with a special presence. Whatever is offered by one’s own hand is acceptable to the Lord, without distinction. When faults arise, the determination of their impact is made by considering both their cause and their quality. The giving of leaves or similar items, even if not specifically prescribed, carries a special significance. Actions, being born from virtue and performed for the sake of another, lead to the highest good. The secondary, threefold nature of certain acts—relating to others—is due to their purpose of praise and association. The divine presence pervades both the external and the internal, enveloping all, just as the wind moves everywhere. In times of distress, remembrance of the Lord, praise, and the telling of sacred stories serve as atonement. If it is suggested that there is mostly non-performance among practitioners, it does not mean there is a departure from the path, for even among the great, withdrawal from action is observed. Even after attaining the privilege of devotion, a great obstacle may arise when one loses everything else. But once established in that state of devotion, there is no other duty, just as a child among the wicked is untouched by their ways. Where there is no reproach, another is appointed by succession, as is the general rule. Therefore, even for those whose spiritual state is not yet mature, that higher world exists for them. This is because there is the possibility of a single, sequential path to reach it. Furthermore, scriptural statements about departure and remembrance remain, supporting this understanding. But for great sinners, who find themselves in distress, there is still hope. The exclusive state of liberation comes from recognizing the true meaning of the Gītā. Only after making this understanding supreme for all does its full teaching become clear, as the scriptures declare. This alone—the non-dual reality—is to be worshipped, for it is the true nature of all. Its power is māyā, because it is generally insentient. Yet, this reality pervades all that is pervaded. It does not arise from living beings or intellects, for such a thing is impossible. Like a father, the Lord creates both the higher and lower scriptures, untouched by māyā. If it is suggested that the teachings are mixed, it is not so, for the instances are few. Bādarāyaṇa affirms that the result comes from this understanding, as it is seen in experience. Even in the case of separation, dissolution is likewise observed. That unity is not a unity of diversity, for when association with limiting adjuncts ceases, all is one, just as the sun shines undivided. If it is said that the reality is separate, it is not so, for there is no true connection with the other, just as one light does not truly join with another. This reality is not subject to modification, for modifications belong only to the instruments, not to the essence. Through exclusive devotion, the mind becomes fixed on That supreme reality, and by the dissolution of the mind, one becomes completely united with It. For others, life may be long, but there is loss, because their foundation is not firm. For these, transmigration occurs due to lack of devotion, not from ignorance, because the true cause is not established. For such seekers, there are three eyes—distinctions arising from differences in word, sign, and sense—just as Rudra is described. Manifestation and concealment are but modifications, arising from the conjunction of action and its result. Thus, the journey is revealed: through devotion, understanding, and the grace of the Lord, one moves toward the highest good, enveloped always by the presence that pervades all.