We must necessarily convince ourselves that the essence of the Vedanta philosophy should terminate in the principle of devotion.
The last aphorism of the Vedanta Sutras tends to the impression that Sound will bring us to the Region wherefrom a return journey along the path of knowledge is not possible. It goes to show a process leading to the Transcendence, where no foreign invasion can be invited to form an opposite party who can persuade a sojourner to shift himself from the transcendental termination. The place is not meant for an indolent being to benumb his unending progressive activity for dissociating his connections with the transitory dark and undesirable element. By the constant chanting of the Transcendental Name the aim of spiritual aspiration will be fulfilled and no other process can remedy the evil of accepting the undeserving position of a worldly enjoyer. The whole line of our religious associative transaction should terminate in our activity of being an instrument of the transcendental Sound. The constant uttering from the lips of a transcendental devotee can only help a man to get rid of his limited activity for the limited perishable objects. The aural receptive entity is not to exert its influence to impede the course of the transcendental Sound who would be pouring in with the purpose of regulating the erring ego.
Masochism can never lead to spiritual perfection. The body is actually a most precious property of the self; it enables the self to engage in various devotional activities that can bring about a change in consciousness. A person's external activities affect his consciousness, and his consciousness affects his external activities. Knowing this, a bhakti yogi consciously chooses to engage in particular external activities in order to bring about the desired spiritual happiness and wisdom.
Siddhaswarupanda
So an eternal devotee should not cease to chant the Eternal Name of Hari constantly without any interruption. The interceding - repelling and covering - energy of the Absolute will otherwise act on him. The anti-devotional attitude will keep a reader of the Vedanta far off from the Absolute Truth. The sincere student of the Vedanta is expected to realize the presence of the Object of his eternal devotion and to be emotional. The mellow quality will display some symptoms which will bear testimony to his transcendental realization; otherwise it would prove his impervious character resembling that of a stone or adamant, or in other words, he would be considered to be an unsuccessful reader of the subject. The conception of the Absolute Truth will never be in his possession, if he confines himself to his sensuous activities and always desiring to lord it over the worldly phenomena.