Devahuti seeks the Lord’s grace to pierce ignorance caused by sensory exhaustion. The Lord identifies the mind as the cause of bondage and liberation, declaring spiritual yoga the sole means for universal good, characterized by the cessation of sorrow and joy. He notes that devotion unites seekers to the Lord, while extreme worldly attachment binds the self, whereas attachment to noble men opens liberation. The supreme devotee practices firm devotion, abandoning all actions and relationships, remaining untroubled by worldly afflictions because their minds are absorbed in the Divine. Some devotees do not seek union but revel in serving the Lord’s feet. Saints joyfully recount divine forms granting boons. Those who view the speaker as beloved, self, and guru, and meditate on this peaceful form, escape death’s power. While some renounce the world, body, and possessions to worship the universal form with single-pointed devotion, the speaker carries these devotees across death. Ultimately, rising requires establishing the mind in the speaker through intense devotion. The text distinguishes the attributeless PuruSa from the qualities of prakriti. Prakriti causes doership and bondage, while the PuruSa remains unaffected. Attachment to prakriti’s qualities creates the delusion of being a doer. Knowledge of this distinction frees one from prakriti’s qualities. The PuruSa is the witness, not the agent, of actions performed by prakriti’s qualities.