Because actions are born from virtue and performed for the sake of others, they ultimately lead to the highest good. There exists a secondary, threefold nature—arising for the benefit of others—which serves the purpose of praise and association. This nature permeates both the external and internal worlds, enveloping everything much like the wind surrounds all. In times of distress, remembrance, praise, and the telling of stories act as atonement, offering solace and relief. Even if it is observed that actions are often left incomplete or unperformed, there is no true departure from the path, for even among the great, withdrawal is sometimes seen. Once one attains the privilege of devotion, a significant obstacle may arise, stemming from the loss of all other pursuits. Yet, being firmly established in that state of devotion, there remains no other duty—much like a child among the wicked, untouched by their ways. There is no reproach for those in this state, for another is appointed by succession, just as occurs generally. Therefore, even for those whose spiritual maturity is not yet complete, that world—the realm of the highest—still exists for them. This is possible because there is a single, sequential path to follow. Furthermore, the scriptures speak of departure and remembrance, indicating the presence of a remainder—a subtle connection to the journey. For great sinners, especially in times of distress, there is an exclusive state available, which arises from understanding the true meaning of the Gītā. This exclusive state becomes supreme once it is made paramount for all, as the teachings declare. The non-dual reality alone is to be worshipped, for it is the true nature underlying all existence. Its power is known as māyā, due to its general insentience, and it pervades all that is pervaded. Yet, this reality does not arise from living beings or intellects, for such a thing is impossible. Like a father, it creates both the higher and lower scriptures, remaining free from the influence of māyā. If it is suggested that the teachings are mixed, this is not so, for such instances are few. Bādarāyaṇa affirms that the result comes from this understanding, since it is witnessed in experience. Even in separation, dissolution is similarly observed. The unity spoken of here is not a unity formed by diversity, for the association with limiting adjuncts ceases, just as the sun is unaffected by clouds. If it is claimed that this unity is separate, it is not so, because there is no connection with anything else—much like individual lights shining independently. Moreover, this reality is not subject to modification, as modifications belong only to the instruments, not to That itself. Through exclusive devotion, the mind becomes fixed upon That, and when the mind dissolves, it is wholly absorbed. For others, life may be long, but there is loss, for their foundation is not firm. Transmigration occurs for these individuals not due to ignorance, but because devotion is lacking—the true cause is not established. For such souls, there are three eyes, reflecting differences in word, sign, and sense, like Rudra. Manifestation and concealment are but modifications, arising from the conjunction of action and its result.