The divine love (Bhakti) described above, is far superior to work (Karma), knowledge (Gyana) and yoga. Following the path of work, knowledge or yoga, it is with great difficulty that the practitioners may reach the divine. But the lord himself comes to his Bhakta. Karma-yoga or the yoga of work is the way of reaching the divine by doing the work without any desire for its rewards. The way of knowledge (Gyana) is similarly lies in obtaining knowledge free from delusions and impurities. Yoga requires constant practice and renunciation to reach the state of the perfection.

Bhakti has no pre-conditions, no pre-qualifications. There is no prescribed method or formula is Bhakti. On the contrary a devotee believes that he cannot obtain anything through his own efforts. When only leaves aside all the supports and become free of ego, the divine descends into him. This is his grace. Therefore, Narad pronounces that the way of Bhakti is far superior to the ways of Karma, Gyana or yoga. Being a realized soul his pronouncement has authority and authenticity. Everyone is free to try it and experience it.

26. Phalaruotuat
Narad says that the Bhakti is of the nature of the fruit or the reward. This is a unique declaration. The depth of this Sutra should be understood clearly. It is the belief of the followers of the ways of Karma, Gyana or yoga that the seeds of these should be watered by the constant effort and practice. Then it will grow into a plant in season it will bear flowers and fruits. But in Bhakti, there is no correlation between the work and its reward or its fruit. The Supreme Being is completely free from our efforts, he is not controlled by our efforts, and He is far above these things. There is the worldly rule that one should sow the seed, water it gives it fertilizers, then it will grow in to a plant. The flowers and fruit will come and this cycle of cause and effect will continue forever. This is not the rule of the Supreme God. The Bhakti is not of the nature of a seed, it is of the nature of the fruit itself. There is no need to Strive or to make efforts, fruit is obtained directly.

27. Ishwarsyapyabhimana dveshitvat dainyapriyatvat cha.
Narad says that God dislikes the sense of self or ego and he likes one's feeling of helplessness and one's inadequacy in obtaining salvation. Narada, is again saying something of get importance. God does not like or dislike anything. How can he be concerned with these? But Narad is being subtle. He means that so long the heart is full of pride and the sense of self (ego) there is no room for God to descend into it. When the devotee is totally devoid of pride and ego, he becomes a void and then God can descend into it easily.

28. Tasyah gyanameva Sadhanmityeke.
Some say that knowledge alone is the means to attain it.

29. Anyonyashrayayatvamityante
The opinions of the sages (Archaryas) are of arguments and counter argument. Bhakti is not dependent on these disputatious. It is not essential that the Bhakta should be a person of some superior intellect or knowledge. In the same way, devotion and knowledge. In the same way, devotion and knowledge cannot be interdependent. The ways of knowledge and Bhakti are different. A follower of the path of devotion need not have any qualification of intellect. The path of knowledge is similarly, sufficient in itself. A Gautam Buddha need not be a Bhakta, too.

30. Svayam phalgrupeti brahmakumarah
According to Sanat kumar and Narad that Bhakti is itself of the nature of the fruit. Narad is not in agreement with the preposition that knowledge is the means of attaining to Bhakti. He also does not agree with the view that the knowledge and the Bhakti are interdependent. He sage Bhakti is itself a reward, it is like fruit. It does not require any prop or support. Bhakti is its own reward.

31. For it is seen thus in the case of the king, home and food.

32. Sharing does not become a king, traveller does not derive satisfaction nor the hunger is satisfied.

32. Rajagriha bhojanadishu tathaiva. Dristatvat na tena raja paritoshah chhudhashantirva.
Narad clarifies his view by giving an example. He says that is we argue in various ways about the food and we accumulate a lot of knowledge about the food, it does not satisfy our hunger. Similarly a lot of discussion about God and by acquiring a lot of knowledge about Him, does not help us to realize him. Bhakti is like the food, which satisfy hunger while knowledge is like the art of cooking which does not satisfy our hunger.

33. Tasmat saiva grahya mumukshibhih.
Therefore, those who want to be free of the worldly bondages, who want to obtain Moksha, they should resort to Bhakti. The world is the cause of bondages, this is often said. But if we go a bit deeper into this Sutra of Narad, we shall reach the conclusion that the world is the bondage itself. Once world is there the bondage too is there. One's wife, parents, children, home make a world and there are bondages. Even the desire to reach the supreme is bondage. When we become free from all the bondages, the supreme descends in to our hearts. All the hopes and desires of life are bondages. Bhakti is an easy way to be free from these. Bhakti does not mean abandoning the world or fleeing from it. it is to accept the world as the grace of God.