Chapter I

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
1.	अथातो भक्तिं व्याख्यास्यामः॥	Now, therefore, we shall expound Bhakti.	Now, therefore, we shall explain devotion to God.	Now, we will explain Bhakti.
2.	सा त्वस्मिन् परमप्रेमरूपा॥	It is of the nature of the highest love for This One.	Bhakti has been described as the supreme love towards Him (God).	It is of the form of Supreme Love towards God.
3.	अमृतस्वरूपा च॥	And of the nature of immortal bliss.	This (devotion) is also of the nature of immortality.	And it is of the nature of Nectar.
4.	यल्लब्ध्वा पुमान् सिद्धो भवति, अमृतो भवति, तृप्तो भवति॥	On attaining which, a man becomes perfect, immortal, satisfied for ever.	By attaining which the devotee's objects are fulfilled, he becomes immortal and becomes ever-satisfied.	By attaining which man becomes perfect, immortal and fully contented.
5.	यत्प्राप्य न किंचिद्वाञ्छति, न शोचति, न द्वेष्टि, न रमते, नोत्साही भवति॥	On gaining which one wants nothing, laments over nothing, hates nothing, delights in nothing, and is never enthusiastic over anything earthly.	After obtaining which [devotion] the devotee does not desire anything else, does not grieve, does not hate anything, does not enjoy anything else and does not feel encouraged to do anything else.	By obtaining which he does not desire anything, neither grieves nor hates anything, does not indulge in sensual pleasures, nor becomes zealous (in endeavours for self-advancement or self-aggrandisement).
6.	यज्ज्ञात्वा मत्तो भवति, स्तब्धो भवति, आत्मारामो भवति॥	Experiencing which one becomes exhilarated beyond self-control, stands perfectly still, and revels in the Self.	After knowing which [that] the devotee becomes like an intoxicated person, becomes free from all activities like an inert object, and finds all joy in his own Self.	By knowing which he becomes ecstatic (with overjoy), quiet, and happy in his own Self.

Chapter II

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
7.	सा न कामयमाना निरोधरूपत्वात्॥	It is no worldly desire, for it is of the nature of suppression.	Devotion does not require anything else because it is attained through complete control of the senses.	It is not moved by desire, because of its nature being manifested in the form of control (of desires).
8.	निरोधस्तु लोकवेदव्यापारन्यासः॥	Suppression means abandoning all worldly and Vedic activities.	Control or cessation means discarding public opinion, the injunctions of the Veda and all activities.	On the other hand, Nirodha (control of desires) means the resignation to the Lord of all worldly and scriptural observances.
9.	तस्मिन्ननन्यता तद्विरोधिषूदासीनता च॥	And exclusive devotion to Him and indifference to all things that are obstacles to it.	In that (devotion) there is cessation of everything other than devotion (i.e., one-pointedness) and indifference to things opposed to it.	(Nirodha also means) concentrated (or single-minded) devotion to the Lord and indifference to all that is antagonistic to Him.
10.	अन्याश्रयाणां त्यागोऽनन्यता॥	'Exclusive devotion' is abandonment of all other supports.	Discarding the resorting to everything else (other than devotion, or God) is one-pointedness.	Single-heartedness means the abandoning of all other supports.
11.	लोकवेदेषु तदनुकूलाचरणं तद्विरोधिषूदासीनता॥	Indifference to obstacles consists in undertaking only such activities - whether of ordinary life or those enjoined in the Vedas - as are favourable to it.	The devotee's conduct should be in conformity with public views and the Vedic injunctions, and indifferent towards views that are against it.	By indifference to all that is antagonistic to Him means the performance of those social and scriptural rituals and ceremonies that are congenial to Him.

Chapter III

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
12.	भवतु निश्चयदार्ढ्यादूर्ध्वं शास्त्ररक्षणम्॥	Even after firm establishment in divine resolve, the Scriptures are to be respected.	There should be conformity with the scriptures until one's faith is firmly established.	Let there be strict adherence to the injunctions of the Sastras till a firm conviction in God is attained (also till profound devotion is fully developed).
13.	अन्यथा पातित्यशङ्कया॥	Otherwise there is apprehension of a fall.	Otherwise there is the fear of falling from the ideal.	Otherwise, there is a danger of a fall (of going astray from the right path).
14.	लोकोऽपि तावदेव, भोजनादिव्यापारस्त्वाशरीरधारणावधि॥	Even ordinary life is only up till then, though physical activities such as taking food, continue as long as one wears this body.	The public opinion should also be followed and activities like eating etc. should be continued as long as the body lasts.	Till a deep conviction (in God) is attained, (also till deep devotion is gained), social customs and usages are also to be observed only to the same extent (as Sastric injunctions). But, eating, drinking, dressing, etc., should be continued as long as there is a body.

Chapter IV

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
15.	तल्लक्षणानि वाच्यन्ते नानामतभेदात्॥	Definitions of this Bhakti will now be stated in accordance with different views.	The characteristics of devotion are being stated because of different views (according to different exponents) in this regard.	The marks of devotion are now described according to various views.
16.	पूजादिष्वनुराग इति पाराशर्यः॥	'It is love of worship and other similar acts' - says Vyasa, the son of Parasara.	According to Vyasa, Bhakti means attraction to worship etc. (as prescribed by the scriptures).	Intense attachment in the worship of the Lord and like performances is the characteristic of devotion, according to the son of Parasara (Bhagavan Vyasa).
17.	कथादिष्विति गर्गः॥	'Fondness for spiritual conversation and the like' - says Garga.	According to Garga (Bhakti is the) attraction for stories of God's play as incarnations.	According to Acharya Garga, attachment to the hearing of praises and greatness of the Lord is the mark of devotion.
18.	आत्मरत्यविरोधेनेति शाण्डिल्यः॥	'These are Bhakti in so far as they do not clash with the contemplation of the Self' - says Sandilya.	According to Sandilya, Bhakti is devotion to God as one's Self, and renouncing everything prejudicial to the path of devotion.	Maharshi Sandilya is of the opinion that the sign of devotion is a constant feeling of Bliss in the Self.
19.	नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति॥	But Narada says 'It is the offering of all acts to Him and feeling the highest pang of separation on occasions of losing remembrance of Him'.	But Narada feels that devotion is surrender of all activities to God and extreme anguish if He is forgotten.	But Devarshi Narada then is of opinion, however, that the sign of devotion is surrendering all actions to God and feeling severe grief in forgetting Him.
20.	अस्त्येवमेवम्॥	So it is, so it is.	There are examples of such forms of devotion.	There are such and such instances.
21.	यथा व्रजगोपिकानाम्॥	As, for instance, in the case of the cowherdesses of Vraja (Gokula).	As found in the lives of the gopis of Vraja.	Just as it was shown by the Gopis, the cow-maids of Vraja or Vrindavana.
22.	न तत्रापि माहात्म्यज्ञानविस्मृत्यपवादः॥	It cannot be said that even there, is a blemish, the absence of recognition of divine glory.	Even there, there was no blame of forgetfulness of the greatness of the object of love.	Even there (the love of the Gopis), there is no particular reason for forgetting the sense of greatness of the Lord.
23.	तद्विहीनं जाराणामिव॥	Lacking in such appreciation is the love, for instance, of adulterers.	Without this knowledge (of the greatness of God) the love will be like that towards paramours.	A love without it (the sense of greatness of the object loved - the Lord) is simply a passion of a woman towards her paramour.
24.	नास्त्येव तस्मिंस्तत्सुखसुखित्वम्॥	In that sort of love, there is no idea at all of one's feeling happy in the happiness of the other.	This is because, in that baser form of love there is no idea of being happy in the happiness of the beloved.	In this love of the paramours there certainly does not exist any corresponding feeling of happiness (of the other).

Chapter V

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
25.	सा तु कर्मज्ञानयोगेभ्योऽप्यधिकतरा॥	Now this Bhakti is greater than Karma (performance of religious works), Jnana (knowledge) and Yoga (mystic control of the mind).	That devotion is superior to the paths of action, knowledge and yoga.	Bhakti is, indeed, greater than action, knowledge and Yoga.
26.	फलरूपत्वात्॥	For it is of the nature of the fruit of all these.	Because, it is by itself of the nature of effect (goal).	From its being itself the form of reward.
27.	ईश्वरस्याप्यभिमानद्वेषित्वाद्दैन्यप्रियत्वात्॥	And because God hates egotism and loves humility.	(Devotion is superior to other paths) because even God hates pride and loves humility.	Also from the fact that God hates the proud and loves the humble.

Chapter VI

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
28.	तस्याः ज्ञानमेव साधनमित्येके॥	Some think that knowledge is the one means to it.	According to some, devotion can be generated through knowledge only.	Some say that knowledge (of the object loved) is a means to the attainment of devotion.
29.	अन्योन्याश्रयत्वमित्यन्ये॥	Others are of opinion that there is mutual dependence between the two.	According to some others they (knowledge and devotion) depend upon one another.	Others say that there is a mutual dependence between devotion and knowledge.
30.	स्वयंफलरूपतेति ब्रह्मकुमारः॥	It is its own fruit, sayeth Narada, the son of Brahma.	According to Narada (Brahmakumara) Bhakti is itself the effect (of the practice of devotion).	Love is its own reward - thus opine Brahma Kumaras (Sanaka, Sanandana, Sanatana, Sanatkumara and Narada himself - the sons of Brahma).
31.	राजगृहभोजनादिषु तथैव दृष्टत्वात्॥	For it is seen to be just so in the case of the palace, a dinner, and the like.	Even as it is seen in the case of the mere look of the royal palace or dainty food, (the mere knowledge of Bhakti does not satisfy anybody).	Just as is observed in the case of a royal palace, food and other things.
32.	न तेन राजपरितोषः क्षुच्छान्तिर्वा॥	The King is not pleased by that knowledge, nor is hunger appeased by mere knowledge of food.	Neither does it (the mere sight) make the king happy nor is the hunger appeased.	By it (by mere knowledge of things), a king does not find pleasure nor is there the satisfaction of hunger.
33.	तस्मात् सैव परिग्राह्या मुमुक्षुभिः॥	Hence this Bhakti alone should be chosen by those who seek liberation.	Therefore, Bhakti alone is to be accepted by those who are desirous of liberation.	Therefore, the path of devotion alone should be resorted to by those who long for liberation.

Chapter VII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
34.	तस्याः साधनानि गायन्त्याचार्याः॥	Teachers have recommended various means to this Bhakti.	The great teachers describe in hymns and songs the following as the means of attaining devotion.	The means of attaining Bhakti are given thus by Acharyas (teachers of Bhakti).
35.	तत्तु विषयत्यागात्सङ्गत्यागाच्च॥	It results from the renunciation of the objects of the senses and renunciation of attachment.	The attainment of devotion is through the renunciation of objects of enjoyment and attraction towards them.	Devotion to God is attained by relinquishing all sensual pleasures and all attachments to sensual objects.
36.	अव्यावृत्तभजनात्॥	From unremitting adoration.	By continuous practice of worship.	And from constant adoration to God.
37.	लोकेऽपि भगवद्गुणश्रवणकीर्तनात्॥	From listening to narration of various blessed qualities of the Lord and proclaiming them aloud even while attending to affairs of ordinary life.	By listening to the sports of God and singing about the same even during the ordinary activities of life.	(Bhakti develops) even in the world from hearing and singing the virtues and attributes of God.
38.	मुख्यतस्तु महत्कृपयैव भगवत्कृपालेशाद्वा॥	In the main, however, it results through the grace of the great ones, through even a little of the grace of the Lord.	Mainly, however, through the grace of the great souls or through a little grace of God.	But chiefly by the grace of the great ones and also by the touch (a drop) of Lord's mercy.

Chapter VIII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
39.	महत्सङ्गस्तु दुर्लभोऽगम्योऽमोघश्च॥	Now, association with the great is hard to get, difficult to realise, though most invaluable.	The company of holy persons is difficult to attain as well as understand, and never fails to produce the result.	The company of the great ones is, again difficult of attainment, is unapproachable and always beneficial.
40.	लभ्यतेऽपि तत्कृपयैव॥	Nevertheless, it is attainable, and that through His grace only.	It (holy company) can be obtained through His grace alone.	The company of the Great ones is obtained by the Grace of God alone.
41.	तस्मिंस्तज्जने भेदाभावात्॥	For there is no distinction between Him and His devotees.	This is because God and His devotees are non-different.	Because there is no difference between the Lord and His devotee.
42.	तदेव साध्यताम्, तदेव साध्यताम्॥	That alone should be sought out, that alone should be sought out.	Attain that (holy company) alone without fail.	Try to get love of God alone, try to get love of God alone.

Chapter IX

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
43.	दुःसङ्गः सर्वथैव त्याज्यः॥	Evil association should be shunned by all manner of means.	The company of the unholy should be avoided by all means.	Evil company should be certainly avoided by all means.
44.	कामक्रोधमोहस्मृतिभ्रंशबुद्धिनाशसर्वनाशकारणत्वात्॥	For it is the cause of desire, anger, delusion, loss of memory, loss of intellect and utter ruin.	This is because, (the company of the unholy) brings in its train lust, anger, infatuation, loss of remembrance of God, loss of the power of reasoning and complete ruin.	Because it is the cause of lust, anger, infatuation, lapse of memory, loss of intellectual power and complete destruction.
45.	तरङ्गायिता अपीमे सङ्गात्समुद्रायन्ति॥	These are in themselves like little waves, but through association become a veritable sea.	Because of unholy company, these things, even though begun as a ripple, gradually turn into an ocean.	These evil propensities, though they are ripples at first, ultimately expand into an ocean through evil company.

Chapter X

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
46.	कस्तरति कस्तरति मायाम्? यस्सङ्गांस्त्यजति, यो महानुभावं सेवते, यो निर्ममो भवति॥	Who crosses, who crosses this Maya (illusory glamour of the world)? He who gives up attachments, he who waits upon a spiritually magnanimous soul, he who becomes free from the idea of possession.	Who crosses the ocean of delusion? He who discards the company of the unholy, who serves great spiritual persons, who gives up the idea of egotism.	Who crosses, who overcomes this Maya? Only he who abandons evil company, who associates with large-hearted men and who is free from "mine-ness".
47.	यो विविक्तस्थानं सेवते, यो लोकबन्धमुन्मूलयति, निस्त्रैगुण्यो भवति, यो योगक्षेमं त्यजति॥	He who habitually resorts to a solitary place, he who cuts asunder all worldly bondage, he who transcends the three fundamental Gunas of nature, he who gives up the idea of acquisition and preservation.	He who lives in solitude, uproots worldly bondages, goes beyond the three gunas (sattva, rajas, and tamas) and renounces the idea of obtaining the objects of the world or their preservation (crosses the ocean of delusion).	He who resorts to lonely places, he who roots out worldly bonds or ties, transcends the three Gunas and gives up all ideas of acquisition and preservation of property.
48.	यः कर्मफलं त्यजति, कर्माणि संन्यसति, ततो निर्द्वन्द्वो भवति॥	He who gives up all desire for the fruit of his actions, renounces all activities and thus passes beyond all pairs of opposites.	He who gives up all effects of action, renounces all actions, becomes free from duality.	He who renounces the fruits of his actions, and who renounces, goes beyond the pairs of opposites (such as heat and cold, pleasure and pain).
49.	वेदानपि संन्यसति, केवलमविच्छिन्नानुरागं लभते॥	He who renounces even the Vedas, who has only incessant love for the Lord.	He who discards even actions enjoined by the Vedas - he only attains uninterrupted love.	He who abandons even the Vedas and develops an undivided and continuous flow of love towards the Lord.
50.	स तरति स तरति, स लोकांस्तारयति॥	He crosses, he crosses this Maya, and he takes other people also across it.	He does not only go beyond the ocean of maya but also helps others to do so.	(Verily) crosses (Maya), he crosses (this ocean of Samsara, all limitations); he helps mankind to cross (also).

Chapter XI

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
51.	अनिर्वचनीयं प्रेमस्वरूपम्॥	The nature of Love is inexpressible in words.	The nature of supreme love is beyond description.	The nature of love towards God is inexpressible.
52.	मूकास्वादनवत्॥	It is like a dainty dish tasted by a mute person.	It is like the experience of a dumb person.	Just as the taste of a dumb man.
53.	प्रकाशते क्वापि पात्रे॥	It finds expression very rarely in some worthy soul.	It (prema) manifests itself in the heart of a worthy seeker.	(But) It manifests by Itself in a qualified person only.
54.	गुणरहितं कामनारहितं प्रतिक्षणवर्धमानमविच्छिन्नं सूक्ष्मतरमनुभवरूपम्॥	Beyond the fundamental Gunas, above all desires, growing intense moment by moment, incessant, most subtle, and fathomable only by intuition.	It (prema) is without attributes, without any desire, and goes on increasing every moment. It is an unbroken inner experience, subtler than the subtlest.	It (love) is of the form of a very, very subtle, unbroken feeling of experience that develops in volume and intensity at every moment, that is free from the three Gunas and desires.
55.	तत्प्राप्य तदेवावलोकयति, तदेव शृणोति, तदेव भाषयति, तदेव चिन्तयति॥	When one has reached it, one sees that alone, hears about that alone, talks of that alone, thinks of that alone.	After the attainment (of that prema or supreme devotion) he sees only that, hears about that alone, speaks of that alone, thinks of that only.	Having once obtained that, the devotee sees only his Ishtam or Beloved, hears only about Him, talks only about Him and thinks only of Him.

Chapter XII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
56.	गौणी त्रिधा गुणभेदादार्तादिभेदाद्वा॥	Secondary Bhakti is of three kinds, to be classified either according to the difference of Gunas, or according to the difference of the afflicted and other aspirants to whom it belongs.	The beginner's devotion falls into three categories: because of the prevalence of the three qualities (gunas), or of the nature of the aspirant seeking freedom from distress, etc.	Secondary devotion is of three kinds according to the qualities: Sattva, Rajas, and Tamas or according to the distinction of the aspirants (the suffering, the seeker for knowledge and the self-interested).
57.	उत्तरस्मादुत्तरस्मात्पूर्वपूर्वा श्रेयाय भवति॥	In either case each preceding one is more conducive to beatitude than the one succeeding it.	Of these, the preceding categories are superior to the succeeding ones.	The first is better than the second and the second is better than the third in both the divisions.

Chapter XIII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
58.	अन्यस्मात्सौलभ्यं भक्तौ॥	Bhakti is easier than any other way of approach to God.	The object is easier to attain through devotion than by other paths.	The method of devotion is easier than other methods (in the attainment of salvation).
59.	प्रमाणान्तरस्यानपेक्षत्वात् स्वयंप्रमाणत्वात्॥	For it needs no external proof, being its own proof.	It does not depend upon any other proof because it is itself a proof.	Because there is no need of any other evidence, as it is proof of itself.
60.	शान्तिरूपात् परमानन्दरूपाच्च॥	And because it is of the nature of peace and of the nature of perfect bliss.	(The devotional path is easier than others) because of its being of the nature of peace and supreme bliss.	(The path of Bhakti is easy) because it is of the nature of peace and supreme bliss.

Chapter XIV

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
61.	लोकहानौ चिन्ता न कार्या निवेदितात्मलोकवेदत्वात्॥	One need not worry if one's affairs go wrong, for the self, worldly affairs and even the Vedas have been surrendered to the Lord.	One should not worry about the loss of public appreciation because the devotee has surrendered his self, public esteem and the adherence to injunctions of the scriptures.	One should feel no anxiety about worldly concerns, as he has consecrated himself and scriptural functions all to the Lord.
62.	न तदसिद्धौ लोकव्यवहारो हेयः किन्तु फलत्यागस्तत्साधनं च कार्यमेव॥	So long as this Bhakti is not achieved, the ordinary way of life should not be given up, but renunciation of the desire for reward of actions and discipline preparatory to it, should be persistently practised.	For the success in the path of devotion, one should not discard the (good) dealings with others; but renunciation of the fruits of actions as well as the means of their attainment should be maintained.	Till Bhakti is developed, no social customs and ceremonies are to be neglected, but simply their fruits. One should surely perform them. The relinquishing of the fruits should be verily practised.
63.	स्त्रीधननास्तिकचरित्रं न श्रवणीयम्॥	Accounts of women, wealth and of unbelievers should not be listened to.	The descriptions about women (sex), wealth, people who do not believe in God and enemies are not to be heard.	The seeker after Bhakti should not hear stories or description of women, riches, atheists and enemies.
64.	अभिमानदम्भादिकं त्याज्यम्॥	Pride, vanity and other vices should be eschewed.	Pride, vanity and other vices are to be given up.	Egoism, hypocrisy, etc., should be discarded.
65.	तदर्पिताखिलाचारः सन् कामक्रोधाभिमानादिकं तस्मिन्नेव करणीयम् ॥	All acts should be offered up to Him and even feelings like desire and pride should be entertained with reference to Him only.	One should devote all actions to God and direct lust, anger, pride etc. towards Him only.	Having once surrendered all his acts to God, he (the devotee) should exhibit desire, anger, egoism etc., only to God.
66.	त्रिरूपभङ्गपूर्वकं नित्यदास्यनित्यकान्ताभजनात्मकं प्रेम कार्यं प्रेमैव कार्यम्॥	The three-dimensional form of love should be destroyed, and love and love alone should be entertained - devoted love of the eternal servant and of the eternal wife.	Having transcended the three categories of gauni bhakti, one must render constant service to God either as a servant or as a wife, and love Him and Him alone.	Love that annihilates the three-fold forms of secondary devotion due to the qualities of Sattva, Rajas and Tamas (vide Sutra 56) and makes one regard himself or herself as eternal servant or beloved of God alone is to be cultivated.

Chapter XV

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
67.	भक्ता एकान्तिनो मुख्याः॥	Bhaktas exclusively attached to the Lord are the best of His devotees.	Primary devotees are those who have one-pointed love for God.	Devotees who have thus solely devoted themselves to God are the best (principal ones).
68.	कण्ठावरोधरोमाञ्चाश्रुभिः परस्परं लपमानाः पावयन्ति कुलानि पृथिवीं च॥	Talking of Bhakti to one another in faltering tones attended with thrill and tears of joy, they sanctify their race and the wide earth.	Such devotees exchange notes with one another in choked voices, hairs standing on end, and tears in the eyes. They purify their families and the world also.	Such devotees conversing together with a choking voice, with hairs standing on end, and with tears flowing, purify their families as well as the earth.
69.	तीर्थीकुर्वन्ति तीर्थानि सुकर्मीकुर्वन्ति कर्माणि सच्छास्त्रीकुर्वन्ति शास्त्राणि॥	They turn ordinary bathing places into sacred places of purification, ordinary acts into pious deeds, and words of instruction into holy texts.	(Such devotees) make holy places holier, render all actions blessed, and make the scriptures more sacred.	They add holiness to holy places, nobleness to acts and they elevate mere writings to the level of sacred scriptures.
70.	तन्मयाः॥	They are full of Him.	(For) they (the devotees) are permeated with divinity.	In and around them they realise the presence of God everywhere and at all times.
71.	मोदन्ते पितरो नृत्यन्ति देवताः सनाथा चेयं भूर्भवति॥	The Pitris (manes) are delighted in them, the gods dance with joy, and this earth is happy in their care.	The ancestors rejoice, gods dance in joy, and the mother earth finds a protector in the devotee.	(At their devotion) their ancestors rejoice, the gods dance with joy and this earth finds in them its protectors (guardians).
72.	नास्ति तेषु जातिविद्यारूपकुलधनक्रियादिभेदः॥	Among them there is no distinction due to birth, education, colour, race, wealth, occupation and the like.	In them (devotees of this exalted nature) such distinctions as caste, learning, beauty, family background, wealth, profession, and so on are never present.	Amongst them there exist no distinctions of caste, learning, beauty, lineage, riches, observances and the like.
73.	यतस्तदीयाः॥	For they are all His own.	(Distinctions do not exist) because they are God's very own.	For they all belong to Him.

Chapter XVI

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
74.	वादो नावलम्ब्यः॥	The aspirant should not take to disputation.	One must not enter into an argument.	Vain discussion (about existence of God and His attributes) should not be undertaken.
75.	बाहुल्यावकाशत्वादनियतत्वाच्च॥	For it leads to endless arguments and leads to no certain conclusion.	This is because there is scope of many viewpoints and none of them is conclusive.	Because it leads to prolixity and uncertainty.
76.	भक्तिशास्त्राणि मननीयानि तदुद्बोधककर्माणि करणीयानि॥	Works on Bhakti should be studied and acts calculated to rouse this Bhakti should be performed.	Devotional scriptures should be studied and reflected upon, and those activities which arouse devotion must be performed.	Books on devotion should be studied with attention and the observances or acts prescribed therein (to develop devotion) should be performed.
77.	सुखदुःखेच्छालाभादित्यक्ते काले प्रतीक्षमाणे क्षणार्धमपि व्यर्थं न नेयम्॥	Time free from the sway of pleasure, pain, desire, profit or other worldly considerations, is what every one seeks; so even half a second should not be trifled away.	Having been freed from the dualities of happiness and misery, gain and loss, desire etc., the devotee gains more time. He must not waste even half a moment.	One should not waste even half a minute, as all the time one has for divine meditation is the little that remains after what is spent in experience of pleasure, pain, desire, gain etc.
78.	अहिंसासत्यशौचदयास्तिक्यादि चारित्र्याणि परिपालनीयानि॥	Non-violence, truthfulness, purity, compassion, piety and other essentials of good life, should be maintained.	Virtues like non-violence, truthfulness, cleanliness, compassion, faith in spirituality and so on are to be cultivated (by the devotee).	Virtues such as abstinence from all injury, truthfulness, purity of body and mind, compassion, faith in God and the Vedas and other excellences of character should be strictly observed.
79.	सर्वदा सर्वभावेन निश्चिन्तैर्भगवानेव भजनीयः॥	Free from all care, ye shall always adore Bhagavan (the Lord) alone with all your heart and soul.	The devotee, being free from all cares and worries, should always worship the Lord alone.	The Lord alone should always be worshipped whole-heartedly and with calmness of mind.
80.	स कीर्त्यमानः शीघ्रमेवाविर्भवत्यनुभावयति भक्तान्॥	If steadily praised, the Lord reveals Himself soon and blesses the Bhaktas with realisation.	Having been glorified thus, the Lord manifests Himself very soon and blesses the devotees with realization.	Being invoked (praised), He soon manifests Himself and makes His presence felt by the Bhaktas.

Chapter XVII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
81.	त्रिसत्यस्य भक्तिरेव गरीयसी, भक्तिरेव गरीयसी॥	For all the three divisions of time - past, present and future - Bhakti alone is preferable to other paths, Bhakti alone is preferable.	Devotion to the eternal Truth alone is the greatest.	In all the three periods of time i. e., past, present and future, devotion alone weighs heaviest (most glorious), devotion alone weighs heaviest (most glorious).
82.	गुणमाहात्म्यासक्ति-रूपासक्ति-पूजासक्ति-स्मरणासक्ति-दास्यासक्ति-सख्यासक्ति-वात्सल्यासक्ति-कान्तासक्ति-आत्मनिवेदनासक्ति-तन्मयतासक्ति-परमविरहासक्ति-रूपैकधाप्येकादशधा भवति॥	Though in itself one, this Bhakti manifests itself in eleven different forms: (1) attachment to the glorification of the blessed qualities of God, (2) attachment to His beautiful form, (3) attachment to His worship, (4) attachment to His remembrance, (5) attachment to His service, (6) attachment to His friendship, (7) attachment to filial love for Him, (8) attachment to wifelike love for Him, (9) attachment to self-surrender, (10) attachment to being filled with Him, and (11) attachment to an intense feeling of excruciating pain of separation from Him.	Though itself only one, Bhakti manifests itself in eleven forms: love of the glorification of the Lord's blessed qualities, love of His enchanting beauty, love of worship, love of constant remembrance, love of service, love of God as a friend, love of God as a son, love of God as the husband, love of self-surrender to Him, love of complete absorption in Him, and love of the pain of separation from Him.	Devotion, though one in kind, assumes eleven-fold forms or aspects according as it manifests in the form of attachment to the attributes and greatness of God (guna-mahatmya-asakti), attachment to His beauty (rupa-asakti), attachment to His worship (puja-asakti), attachment to His memory (Smarana-asakti), attachment to His service (Dasya-asakti), attachment to His friendship (Sakhya-asakti), attachment to parental affection towards Him (Vatsalya- asakti), attachment to Him as of a beloved wife (kanta-asakti), attachment to self-dedication to Him (atma-nivedana-asakti), attachment to self-absorption (tanmayata-asakti), and attachment to permanent self-obliteration (parama-viraha-asakti).

Chapter XVIII

#	Sanskrit Original	Translation by Y. Subrahmanya Sarma	Translation by Swami Bhuteshananda	Translation by Swami Sivananda
83.	इत्येवं वदन्ति जनजल्पनिर्भया एकमताः कुमारव्यासशुकशाण्डिल्यगर्गविष्णुकौण्डिन्यशेषोद्धवारुणिबलिहनूमद्विभीषणादयो भक्त्याचार्याः॥	So declare the teachers of Bhakti with one accord in defiance of public criticism, teachers like, (1) Sanatkumara, (2) Vyasa, (3) Suka, (4) Sandilya, (5) Garga, (6) Visnu, (7) Kaundinya, (8) Sesha, (9) Uddhava, (10) Aruni, (11) Bali, (12) Hanuman, and (13) Vibhishana.	Thus unanimously declare, without caring as to what people may say, the teachers of devotion, like Kumara (Narada), Vyasa, Shuka, Shandilya, Garga, Vishnu, Kaundinya, Shesha, Uddhava, Aruni, Bali, Hanuman, Vibhishana, and so on.	Thus the teachers of devotion - Sanatkumara, Vyasa, Suka, Sandilya, Garga, Vishnu, Kaundinya, Sesha, Uddhava, Aaruni, Bali, Hanuman, Vibhishana and others - proclaim unanimously in this strain without fear of the carping criticism of men.
84.	य इदं नारदप्रोक्तं शिवानुशासनं विश्वसिति श्रद्धत्ते स भक्तिमान्भवति स प्रेष्ठं लभते स प्रेष्ठं लभते इति॥	Whoever in this world believes and has faith in this gracious instruction offered by Narada, he becomes endowed with Bhakti, he attains the highest beatitude, aye, he attains the highest beatitude.	Whoever believes and follows with faith this auspicious teaching of Narada becomes a lover of God and realizes the Dearest who is the sole aim of life.	He who believes and has faith in this auspicious (salutary) teaching expounded by Narada, becomes endowed with devotion and realises the most beloved (Lord), attains the most beloved (Lord).