In plain words
All these are the marks of karma.
But in these karmas there is a good deal of hardship. To perform rites such as yajñas and yāgas, one must know the Vedas and the śāstras well. One must have grasped what the Vedas, the śāstras, the itihāsas and the purāṇas lay down. For ordinary people this is impossible. Then there is Jñāna. Knowledge of the śāstras, knowledge from books, knowledge from experience, knowledge of right practice, common knowledge: only when the essence of all these kinds of knowledge is brought together does it become true knowledge of the Ātma. The essence of all scriptures, the divinity of all religions, the goal of all paths is the one principle of Prema. But in this Jñāna a man has little chance of getting through. They said, “Advaita darśanaṃ jñānam.” That is, they said that to recognise the oneness in the many is Jñāna. That is what our people of Bhārata gave first of all. Vandanam: namaskāra. That is, namaskāra is bringing these fingers, which are many, together as one. They have shown the oneness in the many. So, within humanness, we cannot reach this oneness so easily. Then there is yoga. “Yogaḥ citta-vṛtti nirodhakaḥ.” This restraining of the citta is an even harder thing. Curbing the inner senses is not so easy. It becomes possible only when hard sādhana is done. One has to face many troubles, losses, sorrows and griefs as well. Yet only the man who has faced the troubles and losses that come in life becomes, to some extent, blessed. The courage to push through all these, to bear them and keep going forward, is very little in man. So the practice of yoga is very hard to attain. It is difficult. Bhakti is very easy. For it one need not read the Vedas, the śāstras, the itihāsas and the purāṇas. One need not perform any rites such as yajñas and yāgas. One need not recognise the oneness in the many. Through the Prema of God alone, each one's senses stay within bounds of their own accord.