58 Bhakti [or Path of Renunciation] is easier and far more effective than any other Path. For knowledge is better than constant practice, meditation is superior to knowledge, renunciation of the fruit of action to meditation; final emancipation immediately results from such renunciation.
This is the royal knowledge, the royal mystery, the most excellent purifier, clearly comprehensible, not opposed to sacred law, easy to perform, and inexhaustible.
59 Because:  Bhakti needs no validation from external authorities. It is Authority itself; its outcome is evidence and proof;
60  Bhakti is the paradigm of supreme peace [shanti] and bliss [ananda, both beyond the sight of the profane]. Supreme bliss surely cometh to the sage whose mind is thus at peace; whose passions and desires are thus subdued; who is thus in the true Self and free from sin.
61 Having irrevocably committed social and religious duties to the Lord [in addition to one’s own self], one should no longer worry about possible losses or privations; [as self has been surrendered, it can no longer be affected by external conditions.
62 Even after Bhakti is attained, one should not abandon [undischarged] worldly duties and obligations, the fruits of which should, in any case, be offered to the Lord. [Moreover, ennobling activities such as] publicspirited service to the community 1 should continue [or begin, if one has not already exercised mind and body in this direction]. A man’s own natural duty, even though stained with faults, ought not to be abandoned. For all human acts are involved in faults, as the fire is wrapped in smoke. The highest perfection of freedom from action is attained through renunciation by him who in all works has an unfettered mind and subdued heart.
63 One should not listen to stories about [men], women, wealth, and unbelievers. Those who are born with the demoniacal disposition . . . deny that the universe has any truth in it, saying it is not governed by law, declaring that it hath no Spirit; they say creatures are produced alone through the union of the sexes, and that all is for enjoyment only. Maintaining this view, their souls being ruined, their minds contracted, with natures perverted, enemies of the world, they are born to destroy.
64 Self-conceit, arrogance, and other [assertions of I-ness] should be corrected. Abandoning egotism, arrogance, violence, vanity, desire, anger, pride, and possession, with calmness ever present, a man is fitted to be the Supreme Being.
65 Having dedicated to That [one’s self and] actions, [any unmastered vices that may persist, such as unfulfilled] desires, anger, pride, and so on, should be directed to That alone.1 Throwing every deed on me, and with thy meditation fixed upon the Higher Self, resolve to fight, without expectation, devoid of egotism and free from anguish.
66 Upon breaking through the [secondary or lower] threefold stage of Bhakti, 3 consciousness begins rising to a [primary or] higher stage, where one’s mood is [similar to] that of a servant devoted to his master; or a lover to her beloved. He whose actions are for me alone, who esteemeth me the supreme goal, who is my servant only, without attachment to the results of action and free from enmity towards any creature, cometh to me.
67 Those staunch and utterly committed devotees [whose consciousness dwells in primary Bhakti] are the Lord’s dearest servants. I am to be approached and seen and known in truth by means of that devotion which has me alone as the object.
68 Conversing with each other [about the Lord’s attributes] with throats choked [with emotion], hair standing on end, and tears flowing, they purify society and the Earth itself.6 [Samjaya said that Arjuna became] overwhelmed with wonder, with hair standing on end, bowed down his head before the Deity, and thus with joined palms addressed him.
69 They sanctify places of pilgrimage, glorify action with virtue, impart authority to scriptures.
70 They live [and move, and have their being] in That [and That lives through them].
71 Their forefathers rejoice, resplendent celestial beings [devatah] dance in joy, and even the Earth 1 feels the protecting love of the new Masters.2 For those who, thinking of me as identical with all, constantly worship me, I bear the burden of the responsibility of their happiness.
72 [They have risen] above [the myriads of] distinctions [and discrimination] of appearance, birth, class, creed, culture, family, occupation, wealth, and so on. Perceiving the same Lord present in everything and everywhere, he does not by the lower self destroy his own soul, but goeth to the supreme end.
73 They and the Lord are One. [For though men appear different from each other, their inmost essence is That.] All this universe is pervaded by me in my invisible form; all things exist in me, but I do not exist in them.
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