The sages gathered to discuss the subtle truths of liberation and the duties that accompany the seeker on the spiritual path. They began by affirming that, in the ultimate sense, there is no difference—no separation—between the self and the Supreme. Yet, the scriptures sometimes offer praise or even permission for certain actions, suggesting that, according to some, one may act of one’s own will. Others see the path as involving suppression—restraint of desires and impulses. For those whose energy rises upward, the scriptures themselves mention such a state, indicating a special case for these aspirants. Jaimini, one of the revered teachers, held that there is no need for contact with certain rituals, as no explicit injunction commands it. But Bādarāyaṇa, another great sage, countered that, since the scriptural statements are similar to those for other duties, the act should indeed be performed. Others argue that there is an injunction, just as there is for the act of retention. Some might say these scriptural statements are mere praise, included for encouragement rather than command. Yet, this cannot be so, for the prescription is unprecedented and not found elsewhere. Furthermore, the use of words indicating existence strengthens the case for their necessity. If it is argued that the meaning is scattered or interspersed, this too is refuted, for the text specifies the action clearly. The connection of these instructions within a single sentence further affirms their unity and importance. Therefore, the seeker’s progress does not depend on external aids such as fire or fuel, for these are not required. Yet, in some cases, dependence on all elements is declared, as in the sacrificial rites involving the horse, where every part has significance. One must be endowed with tranquility, self-control, and similar virtues; though these are auxiliaries, they are also prescribed and must be practiced with diligence. Permission to omit these duties is not granted to all, except in cases of great danger to life, as is observed in exceptional circumstances. There is no absolute prohibition against these actions, and tradition remembers their continued practice. Moreover, the scriptures authorize actions that are not motivated by personal desire. Even the duties associated with the different stages of life are enjoined, and cooperation among various practices is recognized. In every way, only those prescribed duties are to be followed, as indicated by scriptural evidence on both sides of the argument. This approach ensures that one does not become overpowered by conflicting duties. There are also intervals—periods when certain actions are appropriate, as is observed in practice and remembered in tradition. Sometimes, special favor or grace is shown to the seeker. Because of certain distinguishing marks, one path is considered superior to the other. For the one who has truly realized that state of being, there is no return to non-being; Jaimini supports this, citing the rule and the absence of any contrary form. Nor, even for one who is qualified, is there the possibility of falling away, since such a fall does not apply in this context. Some teachers say that even actions performed previously, like eating, have their effects, as has been stated. Outside the prescribed context, however, both ways—action and inaction—are supported by tradition and common practice. Ātreya holds that the fruit of these actions is declared for the master, while Auḍulomi contends that the benefit is for the priesthood, for the fruits are contracted to them. In certain cases, another co-operator is enjoined—a third person who assists, much as in other ritual injunctions. Yet, considering the totality of the duties, the householder concludes that all elements are necessary. The same applies to others, for the instructions extend to them as well, as is the case with the silent mendicant. Sometimes, the results are not immediately manifest, owing to the connection with other factors. In this world, when there is no obstruction to the subject under discussion, the outcome is seen. Thus, the rule regarding the fruits of liberation applies only to those who remain established in that liberated state. Finally, the sages declare: return to the cycle of birth and death occurs, for the teaching of return is repeatedly given in the scriptures. Thus, the path is illuminated by the wisdom of those who have walked before, and the seeker is guided by both injunction and example toward the highest truth.