Acharya Prashant explains that in the final stages of renunciation, one must even renounce the Vedas. He emphasizes that only the ultimate Truth has the right to occupy the center of one's being. If any scripture, text, or identity—such as being a scholar or an expert of the Vedas—is placed at the center, it constitutes a mistake. One's identity as a knower of scriptures can become a barrier to true realization. He clarifies that while scriptures are to be studied, they should not become the central focus that replaces the One. Regarding the perceived contradictions in spiritual instructions, Acharya Prashant suggests that when a seeker finds discrepancies between different teachings, they should look for the error in their own perception rather than assuming the texts are contradictory. He explains that true understanding inevitably results in action. Furthermore, he discusses the nature of devotion influenced by the three qualities or Gunas. Secondary devotion often involves projecting one's own dominant qualities onto the Divine. A Rajasic person might worship a warrior deity who conquers and destroys evil, while a Tamasic person chooses a deity reflecting Tamasic traits. He highlights that as devotion evolves from secondary to primary, it becomes increasingly pure and noble. He cites Kabir Saheb, who spoke of fearlessly singing the praises of the Attributeless. While a Sattvic mind may create a Sattvic image for worship, the highest form of devotion is directed toward the Attributeless. Even when engaging with forms or qualities, a true devotee never forgets that the Attributeless is the fundamental reality. The progression of devotion moves from Tamasic to Rajasic, then to Sattvic, and finally culminates in the superior devotion to the Attributeless.