Listen, then, to the teaching as it unfolds through these profound statements. The question is raised: what is the true nature of that which supports and sustains all? It is said that subsistence and eating—these acts of nourishment and consumption—point to a deeper principle, an underlying reality that upholds existence itself. We learn that Bhūman, the Infinite, is taught to be identical with the serene, the tranquil essence. This is not a mere abstraction, for righteousness itself offers support, and the imperishable reality is that which upholds all, stretching its support up to the very sky. Its authority is affirmed by command, indicating that this principle governs all things. Furthermore, it is unique, for it excludes all otherness—there is nothing apart from it. This reality is designated as the seer and the actor, the one who both observes and initiates action; thus, it is He. The subtlety of this truth is revealed in subsequent teachings, which speak of 'going' and 'speech'—these signs are recognized as marks of that very subtle principle. Its greatness is perceived in the way it supports all, and it is well-known among the wise. If one suggests that these references point to something else, it is not so; the context makes such an interpretation impossible. And if it is claimed that the true nature is revealed only later, that too is addressed, for the reference to another serves a different purpose altogether. The objection that such teachings are mentioned only briefly has already been explained and resolved. The texts sometimes imitate one another, and even in such imitation, the essential truth is preserved. Moreover, these teachings are remembered and passed down, and sometimes the word alone is enough to ascertain the intended meaning. When the heart is mentioned, it is because these teachings are meant for human beings, whose eligibility is rooted in their very nature. Yet, even beyond this, Bādarāyaṇa affirms that realization is possible, for the possibility is not limited. If it is argued that such teachings contradict action, that is not so, for various applications are indeed observed in practice. Should someone claim that these are mere words without substance, that too is refuted, for their origin is established through both direct perception and inference. Therefore, it is concluded that this principle is eternal. Even when the same names and forms are repeated, there is no contradiction, for such repetition is observed and remembered in the world. Jaimini holds that, in certain cases—such as the honey allegory—there is no eligibility, for it is impossible. Yet, the existence of such eligibility is affirmed in the context of the Jyotis sacrifice. Bādarāyaṇa maintains that this existence is indeed present. The disregard and melting of sugar are spoken of; because it melts, this is indicated as a sign. The attainment of Kṣatriya status is also mentioned, and later, the indication is strengthened by the example of Citraratha. Purification is referenced, and the absence of impurities is spoken of, determining the nature of activity by this very absence. Hearing and study are, at times, prohibited, and tradition supports these practices. Trembling is observed as a sign in some, and the appearance of light is seen by others. Space is described as something different, known by various designations. Distinctions are made between states such as deep sleep and departure from the body. Words like 'lord' and other titles further clarify the nature of the ultimate reality. Finally, if it is suggested that, for some, inference alone is sufficient, this is refuted. The analogy of the body shows that acceptance is established not by inference alone, but through direct and clear teaching—a truth made evident by the scriptures themselves. Thus, the path of knowledge is carefully traced, each step supported by reason, tradition, and the authority of the sacred texts, leading the seeker ever closer to the realization of the eternal, all-supporting reality.