In plain words
In every beast there is common intelligence; it gains all its food and all its pleasures. A man with only that intelligence is a beast, is he not? He is no man on this earth, my son. The intelligence that knows God, that one alone, is enough; why knock about with a restless cleverness? What intelligence is it, the intelligence that does not know God? It is a cleverness that earns its keep for the belly.
Embodiments of Prema!
In every human being there are two kinds of nature. One is liking, the second is disliking. One is fondness, the second is aversion. The śāstra has been calling this very thing dvandva. These very likes and dislikes the language of Vedānta has been pronouncing by another name. It has been calling them sannikarṣa and viprakarṣa. Sannikarṣa means one object drawing to itself another object that is far away. In just the same way, one person drawing to his side another person who is far away. Viprakarṣa means just this: putting far from oneself an object that is near. To send far away another object that is near to one object: that is viprakarṣa. Only on the strength of the bond between these two has man been carrying on his life in the world.
People have taken this sannikarṣa itself to be supreme Bhakti. Bhakti, that is, bhaja sevāyām: it was born from the root called bhaj. The root called bhaj is its chief source. Bhaj means service: that is one meaning. Friendship joined with fear is another meaning. From time to time Avatāras come into the world to proclaim this kind of Bhakti and devotion, with ideals and supports of certain kinds. Service rendered as if bought, or experiencing God with a Prema joined with fear, and with friendship: through a worldly bent of certain kinds, people have been taking these to be Bhakti.