Shloka 81:त्रिसत्यस्य भक्तिरेव गरीयसी , भक्तिरेव गरीयसी ||८१|| Tri-satyasya bhaktireva gariyasi, bhaktireva gariyasi. त्रिसत्यस्य (trisatyasya) - of the three truths; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior. Devotion indeed is superior to the three truths. Devotion indeed is superior Narad Ji now wants to drive home the point. Bhakti is the highest, love for Bhagavan is the highest. Bhakti will give us the highest realization and perception of Bhagavan.  The term "trisatyasya" emphasizes the timeless and absolute truth of this concept - it's a truth that transcends the past, present, and future, standing resolute in all aspects of existence. Narad Ji remnids us that the Supreme Lord is the ultimate and unchanging truth across all periods of time. He also reinforces the importance and superiority of Bhakti as the most beneficial spiritual practice. In the Ram Charit Manas, we come across an illuminating discussion in the Uttar Kand. Here, the wise crow Kaagbhusundi describes Bhakti as a priceless gem - the 'Chintamani'.  According to Ramcharitmanas, Kaagbhusundi is a crow who possesses great wisdom and divine knowledge. He has the unique ability to recount the story of Lord Rama, a form of the Supreme Being. Kaagbhusundi is considered one of the few characters who is eternally free from the cycle of birth and death. He was born as a Brahmin in one of his previous births and was named Kaagbhusundi due to his intellect and knowledge. Kaagbhusundi is a Sanskrit name that can be broken down into two parts: 'Kaag' and 'Bhusundi.' 'Kaag' in Sanskrit refers to a 'crow,' and 'Bhusundi' is derived from the root word 'Bhus,' which means 'to exist' or 'to be.' So, 'Kaagbhusundi' could be translated roughly as 'the crow who continues to exist' or 'the one who exists in the form of a crow.'  However, due to his arrogance, he disrespected his guru and was cursed to be reborn as a crow. Despite his curse, he was given a boon by Lord Shiva to retain his knowledge and wisdom across all his future lives. In the form of a crow, Kaagbhusundi continued his spiritual practices and devotion towards Lord Rama. His persistent Bhakti (devotion) led him to receive divine vision and wisdom. His most significant contribution is his discourse to Garuda, the eagle mount of Lord Vishnu, where he explains the power and significance of Bhakti. Kaagbhusundi plays a key role in the Ramayana, signifying the power of devotion, and his story also emphasizes the importance of humility in spiritual growth. Kaagbhusundi beautifully portrays how this gem of Bhakti can light up the darkest corners of ignorance and remain unscathed by worldly distractions. (Uttar Kand, Doha 120) "जो सो रत्न जन जीवहिं धारा। न सपनेहुं दुख ताहु उचारा।।"  He, in whose heart dwells this gem (of devotion), does not utter a word about pain even in his dreams. However, this precious gem of Bhakti cannot simply be acquired by human effort alone. It is a divine gift, granted only through the grace and kindness of the Supreme Lord. This echoes the teachings of Bhagavad Gita, where Lord Krishna stresses the importance of Bhakti and how it paves the way for spiritual enlightenment.

Shloka 76: भक्तिशास्त्राणि मननीयानि तदुद्बोधककर्माणि करणीयानि॥ ७६॥  bhakti-śāstrāṇi mananīyāni tad-udbodhaka-karmāṇi karaṇīyāni. भक्तिशास्त्राणि (bhakti-śāstrāṇi) - scriptures of devotion; मननीयानि (mananīyāni) - to be contemplated upon; तदुद्बोधककर्माणि (tad-udbodhaka-karmāṇi) - actions that lead to understanding; करणीयानि (karaṇīyāni) - to be performed. The scriptures on devotion should be contemplated upon, and the teachings should be practiced diligently. Narad Ji instructs us to read the scriptures on bhakti very carefully and reflect upon the teachings and practice the teachings consistently and with conviction. Shravana, Manana, and Nididhyasana are three important stages in the process of spiritual practice and self-realization in Hindu philosophy. Shravana: Shravana refers to the stage of listening or hearing. It involves the study and listening to the teachings of spiritual texts, scriptures, and the wisdom of enlightened beings. During this stage, one actively seeks knowledge and understanding of spiritual truths. It is through shravana that one becomes familiar with the principles, concepts, and guidance presented in the scriptures. Manana: Manana means contemplation or reflection. After gaining knowledge through shravana, one engages in deep reflection, contemplation, and analysis of the teachings. It involves internalizing and assimilating the knowledge intellectually. By constantly contemplating on the teachings, one clarifies doubts, resolves contradictions, and develops a deeper understanding of the spiritual truths. Manana helps in internalizing the knowledge and making it a part of one's worldview. Nididhyasana: Nididhyasana is the stage of deep meditation or profound contemplation. It goes beyond intellectual understanding and involves sustained and focused meditation on the truth realized through shravana and manana. During nididhyasana, one dwells on the knowledge gained and tries to directly experience and realize it at a deeper level. This stage is marked by intense concentration, absorption, and contemplative practice. Nididhyasana leads to a direct experiential realization of the teachings, resulting in spiritual transformation and liberation. When it comes to devotion, we're not just talking about the theories and techniques. It's about experiencing that deep connection with the divine, where devotion and Vedanta come together as one.

Shloka 71: मोदन्ते पितरो नृत्यन्ति देवताः सनाथा चेयं भूर्भवति॥ ७१॥  modante pitaro nṛtyanti devatāḥ sa-nāthā ceyaṁ bhūr-bhavati. मोदन्ते (Modante) - Rejoice; पितरो (Pitaro) - Ancestors; नृत्यन्ति (Nrityanti) - Dance; देवताः (Devatah) - Deities; सनाथा (Sanaatha) - Protected; चेयं (Cheyam) - This; भूर्भवति (Bhoorbhavati) - Earth Becomes. When such a pure devotee is born, their ancestors rejoice, the divine beings in heaven dance in joy and this earth itself becomes sanctified. Such a pure devotee has such a powerful impact on everybody around them and the whole Earth. Prahalada, Mirabai, Hanuman are some of the examples of such great devotees who are cherished and revered by everybody. It's important to note that by "ancestors," we're not just talking about a devotee's biological parents. We're talking about all the people who've tried to live a spiritual life in the past. These ancestors feel a sense of fulfillment when they see a devotee experiencing the ultimate love for Bhagavan. It's as if all their hard work and sacrifices have paid off in this one person who has found the truth. Such a person, filled with love and truth, becomes the perfect example of what we should all aspire to be. They are the outcome of a long journey of spiritual evolution. The Earth, in this context, is considered as the wife of Bhagavan. So, when a devotee, who is like a hero, comes to her rescue, it's like she's reunited with her Lord. This devotee stands against all the negative forces that harm the Earth and promotes a more moral, ethical, and humane way of life. Just like waking up from a dream liberates us from its illusions, when a true devotee discovers the ultimate truth, it brings a sense of freedom to everyone around them. They constantly share their joy and understanding with others, hoping to bring light into their lives. And that's their sole purpose - to help others see the truth and live a better life. This is what prophets, saints, and wise people have always done. They form a sort of spiritual fraternity, working together to make the world a better place. In the Ramcharitmanas, Uttara Khanda, Lord Shiva tells Parvati:"सुनु उमा सुख भए सजजना। ते जनम कुटुम्ब जहाँ जना।।" "Listen, Uma, blessed is the family, and happy are the good people, where a devotee of Lord Ram is born." In this verse, Lord Shiva is emphasizing the power and glory of being a devotee of Lord Ram. According to him, the birth of such a devotee not only blesses their family but also brings happiness and honor to the world. Shloka 72: नास्ति तेषु जातिविद्यारूपकुलधनक्रियादिभेदः॥ ७२॥  nāsti teṣu jāti-vidyā-rūpa-kula-dhana-kriyādi-bhedaḥ.  नास्ति (Nasti) - There is no; तेषु (Teshu) - Among them; जाति (Jati) - Caste; विद्या (Vidya) - Knowledge; रूप (Roop) - Beauty; कुल (Kul) - Family; धन (Dhan) - Wealth; क्रिया (Kriya) - Deeds; अदिभेदः (Adibhedah) - Etcetera differences. Among such saints, there is no distinction based on caste, knowledge, beauty, family, wealth, deeds, and so on. This verse emphasizes the spiritual principle that in the realm of devotion to Bhagavan, material distinctions hold no value.  Let us remind ourselves of what Shri Krishna said in the Bhagavad Gita (9.22): अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 9.22 || ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me. In their hearts, I live, and from within them, I guide them.

Shloka 67: भक्ता एकान्तिनो मुख्याः॥ ६७॥  bhaktā ekāntino mukhyāḥ. भक्ता - devotees; एकान्तिनः - whose one and only goal is the Lord Himself; whose single pointed devotion towards the Lord is for its own sake; मुख्याः - primary  Devotees whose sole, single goal is the Lord Himself and whose single pointed devotion towards the Lord is just for the sake of devotion, are the best devotees. Narad Ji has already described Ananya Bhakti and Shri Krishna has also emphasized the importance of such single minded and unalloyed devotion. Here Narad Ji is reiterating the fact that devotees with such ananya bhakti and are devoted to God only for the sake of Love are the best type of devotees who are very dear to God. Ananya bhakti is the primary requirement for achieving God’s divine grace and to reach this, we have to prepare ourselves and purify ourselves. This process has been described by Narad Ji so far in the Bhakti Sutra. And Shri Krishna has also taught us the whole process in the Bhagavad Gita. A point to note is that, as explained by Shri Krishna, we can progress in the path of bhakti yoga by focusing on the form of Krishna. There are many artistic renditions of His form and it is advised to pick any one form and then focus our minds on that form. It is better than having a thousand forms and getting distracted by the various differences, etc. There is a very profound statement made by Krishna in the Srimad Bhagavatam(11.14.21):भक्त्याहमेकया ग्राह्य: श्रद्धयात्मा प्रिय: सताम् । भक्ति: पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥ २१ ॥ bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt bhaktyā — by devotional service; aham — I; ekayā — unalloyed; grāhyaḥ — am to be obtained; śraddhayā — by faith; ātmā — the source of our soul; priyaḥ — the object of love; satām — of the devotees; bhaktiḥ — pure devotional service; punāti — purifies; mat-niṣṭhā — fixing Me as the only goal; śva-pākān — dog-eaters; api — even; sambhavāt — from the contamination of low birth. Only by practicing unalloyed devotional service with full faith in Me can one obtain Me. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth. Even unfortunate people who are born in families with tamasic gunas and who inherit the practice of sinful activities can at once be purified by the potency of pure devotional service. Such service must have Shri Krishna as the only goal (man-niṣṭhā), must be rendered with full faith (śraddhayā), and must be one pointed and without any selfish motivation (ekayā).

Shloka 63: स्त्रीधननास्तिकवैरिचरित्रं न श्रवणीयम्॥ ६३॥ strī-dhana-nāstikavairicaritraṁ na śravaṇīyam. स्त्री-धन-नास्तिक-वैरि-चरित्रम् - the descriptions of women, wealth, atheists and enemies; न - not; श्रवणीयम् - should be listened to The seekers of divine love should not hear stories or engage in discussions of sex, riches, atheism and enmity towards anyone. There are two worlds, one is the outer world, made by God using the five elements and one is the inner mind of our mind and its illusions and delusions. The inner world determines our experience of the outer world. That is one of the main reasons we need to practice vairagya or detachment so that we can stabilize and purify our inner world. As long as our inner world is not stabilized and purified, it will get aggravated when put in contact with sensory objects from the outer world. For example, let us say a person is trying to quit drinking alcohol and trying to control their mind. Then one day the neighbor comes home and brings a bottle of alcohol with them and starts consuming in front of this person. At this point, the person who was trying to control their mind so far, now finds it extremely hard to do so and will most likely give in to the temptation. That is one of the main reasons that we are instructed to avoid kusanga and maintain satsanga.  Let us remember Shri Krishna’s warning:यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60|| yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control. Thus, Narad Ji tells us that we should not only avoid bad company, but also avoid listening to or discussing topics that will prevent the mind from stabilizing and establishing itself in God to progress on the spiritual path. Just like we apply wax coating to automobile and machinery to prevent it from getting rusted, in one of his lectures, Swami Chinmayananda says that we should apply ‘Narayana Oil’ to our mind so that it also doesn’t get rusted or impacted by the various negativities of the material world. abhimāna-dambhādikaṁ tyājyam.  अभिमान-दम्भ-आदिकम् - pride, vanity, and such other vices; त्याज्यम् - should be given up Pride, hypocrisy, vanity and similar negative qualities should be abandoned. Shloka 64: अभिमानदम्भादिकं त्याज्यम्॥ ६४॥ 

Shloka 59: प्रमाणान्तरस्यानपेक्षत्वात् स्वयं प्रमाणत्वात् (च)॥ ५९॥  pramāṇāntarasyānapekṣatvāt svayaṁ pramāṇatvāt (ca) प्रमाण-अन्तरस्य - of other proof than itself; अनपेक्षत्वात् - because of non-dependence (because of not depending on any other proof than itself); स्वयम् - in itself; प्रमाणत्वात् - being of the nature of a proof, (being self-evident); ( च) - (and)  Love is its own proof and does not require any other. Love is self-evident. In this materialistic world, everybody wants proof or evidence for everything. This need for evidence is a function of our intellect. The intellect wants to analyze and verify everything. However, as described by Narad Ji earlier, God and God’s divine love are beyond description. How can we prove the existence of that which is beyond our capacity to explain?  Our soul is yearning for contentment and bliss and we have gone through multiple lifetimes in search of this contentment and the soul is hungry. This hunger can only be satiated by the experience of God’s divine love. Once someone asked Srila Prabhupada, “At the time of death, what if you realize that Krishna doesn’t exist?”. And Prabhupada answers, “At the time of death, what if you realize that Krishna exists?”. The lesson he says is that we are not losing anything by believing in Krishna and practicing a pious life full of devotion. However, if we waste our lives in material pursuits because of our lack of faith in Krishna, then we can only repent at the time of death. And as Narad Ji has said earlier in shloka 30, Bhakti is both the means and the end. And as he said in shloka 51 he said that the inherent nature of divine love cannot be described or defined. It can only be realized. When you combine these, you get the message he is conveying in this current shloka that Love is its own proof and self-evident. When you love someone, you just know it. Just like that when you love God and when you feel God’s love, you will just know it. That will be the only evidence you will ever need. Shloka 60: शान्तिरूपात् परमानन्दरूपाच्च॥ ६०॥ śānti-rūpāt paramānanda-rūpācca शान्ति-रूपात् - because (it is) of the nature of peace; परम-आनन्द-रूपात् - because (it is) of the nature of supreme Bliss; च - also Divine love is of the nature of peace and supreme bliss Narad Ji says that this devotion will make us feel peace and divine bliss. That is the indication that we are growing in devotion. As long as we think we are the body, our idea of happiness lies in material enjoyment. However, as Shri Krishna has said, desires can never be satisfied by fulfilling them. Thus, we never feel happy or peaceful because we are always running behind desires and never feel satisfied. Just like thirst can be fulfilled only by pure water, the thirst of our soul can only be fulfilled by the pure divine love of God.  As Shri Krishna has said in the Bhagavad Gita: यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: (yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ). Having attained that divine love, a person realizes that there is nothing else that they require. And in this state, they remain ever content and never disturbed even if there is a calamity going on in the material world. A great example is Mira Bai, a 16th-century mystic poet and devotee of Lord Krishna. She was born into a royal family but renounced her comfortable life to dedicate herself to the worship of Krishna. Mira Bai's devotion was so strong that she considered Krishna her everything and would spend her days singing and dancing in praise of him. Mira Bai faced numerous obstacles, including disapproval from her family and society, multiple attempts on her life, and various forms of harassment. In one instance, her own family members tried to poison her by offering her a cup of poison disguised as nectar. Mira Bai drank the poison with complete faith in Krishna, and miraculously, the poison turned into nectar and caused her no harm. In another incident, she was sent a basket of venomous snakes, but when

Shloka 55: तत् प्राप्य तदेवावलोकयति। तदेव श्रृणोति।तदेव भाषयति। तदेव चिन्तयति॥ ५५॥  tat prāpya tad evāvalokayati tad eva śṛṇoti, tadeva bhāṣayati tad eva cintayati. तत् - that; प्राप्य - having attained; तत् - that; एव - alone; अवलोकयति - sees, feels, comprehends; तत् - that; एव - alone; श्रृणोति - hears; तत् - that; एव - alone; भाषयति - speaks; तत् - that; एव - alone; चिन्तयति - thinks, contemplates upon When a person attains this supreme love, they see their Beloved everywhere, they hear of him everywhere, they talk only of him, and they think only of him. Narad Ji says, for that person who attains this divine love, the whole world becomes Godly and all their actions become Godly.  A similar state is described in the Chandogya Upanishad, 7.24.1:यत्र नान्यत् पश्यति नान्यच् छृणोति नान्यद् विजानाति स भूमा । अथ यत्रान्यत् पश्यत्यन्यच् छृणोत्यन्यद् विजानाति तदल्पं । यो वै भूमा तदमृतम् । अथ यदल्पं तन्मर्त्यं । स भगवः कस्मिन् प्रतिष्ठित इति । स्वे महिम्नि यदि वा न महिम्नीति ॥ yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā. atha yatrānyat paśyatyan yac chṛṇotyanyad vijānāti tadalpaṃ. yo vai bhūmā tadamṛtam. atha yadalpaṃ tanmartyaṃ. sa bhagavaḥ kasmin pratiṣṭhita iti. sve mahimni yadi vā na mahimnīti. यत्र (yatra) - where; नान्यत् (nānyat) - not other; पश्यति (paśyati) - sees; नान्यच् (nānyac) - not other; छृणोति (chṛṇoti) - hears; नान्यद् (nānyad) - not other; विजानाति (vijānāti) - knows; स (sa) - that; भूमा (bhūmā) - Bhūmā (the Infinite); अथ (atha) - then; यत्रान्यत् (yatrānyat) - where other; पश्यति (paśyati) - sees; अन्यच् (anyac) - other; छृणोति (chṛṇoti) - hears; अन्यद् (anyad) - other; विजानाति (vijānāti) - knows; तदल्पं (tadalpam) - that is finite; यो (yo) - that which; वै (vai) - indeed; भूमा (bhūmā) - Bhūmā (the Infinite); तदमृतम् (tadamṛtam) - that is immortal; अथ (atha) - then; यदल्पं (yadalpam) - that which is finite; तन्मर्त्यं (tanmartyam) - that is mortal; स (sa) - that; भगवः (bhagavaḥ) - O Lord; कस्मिन् (kasmin) - in what; प्रतिष्ठित (pratiṣṭhita) - established; इति (iti) - thus; स्वे (sve) - in its own; महिम्नि (mahimni) - greatness; यदि (yadi) - if; वा (vā) - or; न (na) - not; महिम्नी (mahimnī) - in greatness. There where you see nothing else, where you hear nothing else, nothing else you know or feel, that state is called ‘Bhūmā’ – the infinite, the eternal, the immutable Brahman. That state in which you see other things, where you hear other things, where you feel and understand other things, that is the finite and limited (alpam). That which is infinite is immortal (amṛtam), that which is finite is mortal. When we rise above the limitations of our senses and perceptions, and surpass the realm of emotions, and thoughts, we reach a state where only the Self is perceived. In this timeless state, there is no change or death. It is immortal, infinite, and deathless (amrtam). Although Narad Ji has tried his best to explain this state, he has already told us that this state cannot be fully explained or described. It can only be realized and experienced. And Narad Ji has provided all the required knowledge. If we internalize this knowledge and practice the teachings, we shall eventually reach and experience this state.  I would again like to reiterate and remind everyone that the first requirement to progress on the path of bhakti is to renounce our ego and pride. The practice of all the yoga in the world will not help us progress on the path of bhakti yoga until we get rid of our ego and pride. Saint Tulsidas has once said: जब लग अहंकार तजि न जाई। तब लग मोहि न प्रभु पतियाई| jab lag ahaṅkār taji na jāī | tab lag mohi na prabhu patiyāī As long as one does not renounce ego (ahaṅkār), they cannot truly know or realize the Lord. We have to constantly practice humility. We should practice it with our parents, with our fellow devotees, with our teachers and anybody else who comes into our lives.

Further insights into divine love In this section, Narad Ji describes the ultimate divine love, Siddha Bhakti. Shloka 51: अनिर्वचनीयं प्रेमस्वरुपम्॥ ५१॥  anirvacanīyaṁ prema-svarūpam. अनिर्वचनीयम् - indescribable, inexplicable; प्रेमस्वरुपम् - the inherent nature of divine love The inherent nature of divine love cannot be described or defined. It can only be realized. Shloka 52: मूकास्वादनवत्॥ ५२॥  mūkāsvādana-vat.  मूक-अस्वादन-वत् - like the dumb man’s experience of delightful taste  Like the taste enjoyed by the dumb person. Shloka 53: प्रकाशते क्वापि पात्रे॥ ५३॥  prakāśate kvāpi pātre. प्रकाशते - comes to express, is manifested; क्व-अपि - rare, somewhere, sometimes; पात्रे - in a fit recipient Only in the hearts of some rare ones who are capable and deserving recipients, this kind of indescribable divine love and grace of God gets realized. Shloka 54: गुणरहितं कामनारहितं प्रतिक्षणवर्धमानं अविच्छिन्नं सूक्ष्मतरं अनुभवरुपम्॥ ५४॥  guṇa-rahitaṁ kāmanā-rahitaṁ pratikṣaṇa-vardhamānam avicchinnaṁ sūkṣma-taraṁ anubhava-rūpam. गुण-रहितम् - devoid of all attributes; कामना-रहितम् - without any desire whatsoever; प्रतिक्षण-वर्धमानम् - growing every moment; अविच्छिन्नम् - unbroken, constant; सूक्ष्म-तरम् - supremely subtle; अनुभव-रुपम् - of the nature of immediate experience This supreme love is devoid of attributes (Nirguna); it is free from all selfish desires; it grows in intensity every moment; it is a continuous and consistent inner experience, subtler than the subtlest.

Guru Ji, can you please explain the stage of Paravairagya?  Guru Ji, I have a doubt. If we are doing our spiritual practices and we completely avoid "kusang", then how should we help and inspire them into spirituality and Bhakti? Guru Ji, in this fast moving world with cut-throat competition everywhere, we knowingly and unknowingly interact with a lot of selfish and negative people and see them flourishing in spite of their ill gotten ways and intentions and on the other hand people on the spiritual path with good intentions without pride and ego suffer year after year, how does one deal with such situation?  Guru Ji, what is the initiation process - is it a mandatory process or can we just imbibe Guru’s teachings and internalize it? While I understand the importance of Guru on our spiritual journey of liberation, do we need to have our Guru our entire life?  How does a Guru keep themselves motivated as they are also themselves on this spiritual journey? When we give up our ego and pride and humble, nice and compassionate people take advantage of us, how do we deal with this Guruji? If the kusangi is a family member and we can’t avoid the association with that person, how do we deal with the situation because we can’t completely cut away from them.  "One can attain Bhakti either by association of the Lord's pure devotee or directly by the Lord’s mercy ". Guru Ji, my question is devotees are also here as normal human beings for their own purification, how are God and devotees same? Krsna Daasaji, Those who are free from "I" and "Mine" are eligible to overcome Maya , and  get their salvation.  In Hindu philosophy " Aham Brahmasmi " ( I am Brahman..absolute). What is the difference  of " I "? in these two contexts. Performing duties with detachment and identifying duties that are aligned with one’s inner nature I understand is good for finding a profession or one’s work role. What about the duties that are added to me in this birth, by default as a human being and How do I prioritize among my various duties ? Another follow up question- Duties should be aligned with inner nature- by saying this is Krishna guiding us to accept all the existing duties and align them with our inner nature and come to peace with it ? Or is Krishna guiding us to shed the duties that are not in alignment with our inner nature ?  People who don’t have any knowledge of God nor have a Mindset of devotion - that the super soul is always there - how can they progress on this Bhakti bhav?  Is helping everyone’s ultimate dharma as a human being than for other living species born - become Sevanandi?

Shloka 48: यः कर्मफलं त्यजति। कर्माणि संन्यस्यति।ततो निर्द्वन्द्वो भवति॥ ४८॥  yaḥ karma-phalaṁ tyajati, karmāṇi sannyasyati, tato nirdvandvo bhavati. यः - who; कर्मफलम् - fruit of actions; त्यजति - gives up; कर्माणि - actions; संन्यस्यति - renounces; ततः - thereby; निर्द्वन्द्वः - free from dualities of nature; भवति - becomes Those who give up the fruits of their actions and renounce all ego driven activities, rise above the dualities of nature. Shloka 49: यो वेदानपि संन्यस्यतिष केवलमविच्छिन्नानुरागं लभते॥ ४९॥  yo vedān-api sannyas yati kevalam-avicchinnānurāgaṁ labhate यः (yaḥ) - who; वेदान् (vedān) - Vedas; अपि (api) - also; संन्यस्यति (saṃnyasyati) - renounces; केवलम् (kevalam) - pure; अविच्छिन्न-अनुरागम् (aviccchinna-anurāgam) - unbroken, continuous love; लभते (labhate) - gains. He who abandons even the Vedas and develops an undivided and continuous flow of love towards the Lord. Shloka 50: स तरति स तरति। स लोकांस्तारयति॥ ५०॥  sa tarati sa tarati sa lokānstārayati. स: (He/That) तरति (crosses over) स: (He/That) तरति (crosses over)। स: (He/That) लोकांस्तारयति (helps the world to cross over). He crosses over (this ocean of maya), he crosses over. And he helps others in the world cross over this ocean of maya.