The earnest seeker approached the wise sage and, full of devotion, implored, “O best of speakers, please reveal to me the true path by which one may reach the highest goal, just as it truly is. What is that knowledge whose very root is devotion? And for those who are engaged in action, what is the nature of their devotion? By what means, over the course of countless births, does unwavering devotion to Hari arise in a person?” The sage replied with gentle gravity, explaining that by supreme faith, all sins—however grave—are destroyed. This very understanding, he said, is what the wise call true knowledge. Yoga, the sage continued, is of two kinds: the yoga of action and the yoga of knowledge. Therefore, one who is devoted to the path of action should worship Hari with deep faith. He instructed that the sacred images of Keśava are to be worshipped with devotion, for in these forms, true devotion is nurtured. Thus, one should always worship Viṣṇu, who is present everywhere, with a heart full of reverence. Freedom from envy and the cultivation of compassion, he emphasized, are virtues equally essential in both the yogas of action and knowledge. With a mind firmly resolved, the aspirant should practice both forms of yoga. Those who do so come to know the supreme nature of the Lord of gods, the wielder of the discus. Yet, Viṣṇu is not pleased by one who is merely called righteous in name, for if a person’s conduct is hypocritical, he is to be regarded as no better than all other sinners. Such a person’s austerities, worship, and meditation bear no fruit. Thus, the devotee who follows the yoga of action should perform worship properly, seeking liberation as the goal. The ritual worship of the Lord of gods is known as the path of action. He who praises Viṣṇu with hymns and similar acts is called a practitioner of karma-yoga, while the offering of flowers and other such acts of worship is described as kriyā-yoga. Through these practices, all sins—even those accumulated over previous births—are destroyed. But knowledge alone bestows liberation, and the sage promised to explain the means to attain it. The wise must reflect carefully, seeking counsel with those learned in the scriptures. One should let go of what is impermanent and always take refuge in what is eternal. Without such detachment, a person continues to revolve within the cycle of worldly existence, never finding release from it. If one lacks the qualities of tranquility and similar virtues, knowledge cannot bear fruit. But the true seeker of liberation is always devoted to meditating on Hari. Such a person contemplates Viṣṇu as all-pervading and is filled with compassion for all beings. One who knows in this way, the sage declared, is said to possess knowledge born of yoga. This yoga is pure knowledge, and such knowledge is renowned as the giver of liberation. The sage then quoted the ancient Atharvan revelation: “Two forms of Brahman are to be known.” The realization of the non-difference between these two is called yoga. The wise speak of the lower form, while the higher is known as the Supreme Self. The Supreme is described as unmanifest, pure, and completely full. At the moment of true realization, the bonds of the separate self are cut asunder. Yet, among people, because of differences in understanding, it may seem as if there is division. But as Vedānta declares, there is nothing higher than this realization. For the supreme self, which is without qualities, there is neither doership nor enjoyership. Since there is nothing else, whatever is to be known for the sake of liberation is that alone. The knowledge that arises from this inquiry is the supreme means to liberation.