॥॥ ॥॥ ॥॥
In plain words
Karma does not let go of those who are human, not in the least.
Is it in your power to get past karma, O man? Is it in your power to get past karma? Dip it in a little sand-spring, or fill it from the seven seas, the water is only as much as the pot holds; want what you will, no more will come. (Karma) Does a rich man not become a beggar in an instant? Does a scholar not turn into a beast in a moment? Can a stick not turn into a snake and bite? Karma is the cause; karma itself is the root. (Karma) However much strength of arm you show, however you preen yourself a hero, becoming a rope through your nose, it drags you forward: that very nose-rope is karma. Though you recite the weighty ghana-pāṭhas, though you worship your family deities, though you go off to the deep forests, though you do hard tapas, (Karma)
So all those who were such great devotees slip away little by little. To think they were devotees before that is a great mistake! Even then they had no Bhakti. All of it was nothing but play-acting. Bhakti that is there does not go; Bhakti that is not there does not come. It means it was not there even then. That it was there then and is gone now cannot be believed. Even then they were putting on a show, as though they had Bhakti.
In the Bhakti of those who live in full Prema, no change ever comes
The principle of karma keeps changing into many forms. ‘Alas! How could those who held Swami dear as their very life leave Him?’ if you say that, then holding Him dear as life was acting, not Bhakti. One who truly has Bhakti does not leave. One who leaves is not a devotee. So, to judge the principle of Bhakti is possible for no one.
When phlegm swells and racks the throat with pain, when the kinsmen say, ‘Quick, quick, put him outside, there is no use now,’ when Yama's servants drag, jerk by jerk, at the noose of life, when wife and children wail and weep, is it possible then to speak Hari's name with the mouth!