Since a dharma devoid of devotion is mere toil, a dharma in which devotion is foremost is the one to be performed; this is why he says "therefore." By "with one" is meant with a one-pointed mind.
चूँकि भक्ति-हीन धर्म केवल श्रम है, इसलिए भक्ति-प्रधान धर्म ही अनुष्ठेय है—यही 'तस्मात्' से कहा गया है। 'एकेन' का अर्थ है एकाग्र मन से।
The Kaivalya-dīpikā explains that with "therefore" he states the four ends of life, since the fruit of all dharmas is devotion to Viṣṇu. "Of the Sātvatas" means of those possessed of sattva, for by the word "sat" sattva is meant. This is supported by the citation at Muktā-phala 7.95.
कैवल्य-दीपिका के अनुसार, 'तस्मात्' से चतुर्वर्ग कहा गया है; क्योंकि समस्त धर्मों का फल विष्णु-भक्ति है। 'सात्वतों के'—अर्थात् सत्त्व वालों के; 'सत्' शब्द से सत्त्व कहा जाता है। (मु.फ. ७.९५)
"Therefore" has been explained by them. There, in the phrase "devoid of devotion," devotion is the relish for hearing and the rest; one devoid of it is one who does not produce it—this is the meaning. "Therefore" refers to the dharma in which devotion is foremost: that in which devotion, the rati for hearing and the rest, is itself the chief fruit—that dharma is the hearing and the rest; this is the meaning.
'तस्मात्' की व्याख्या उनके द्वारा की गई है। वहाँ 'भक्ति-हीन' में—भक्ति श्रवणादि की रुचि है; अतः 'भक्ति-हीन' का अर्थ है उससे रहित, अर्थात् उसे उत्पन्न न करने वाला। 'तस्मात्' का अर्थ है भक्ति-प्रधान ही; अर्थात् वह धर्म जिसमें भक्ति, अर्थात् श्रवणादि की रति ही, प्रधान फल है—वह धर्म श्रवणादि है।
Or else: if it is so, then it follows that the fruit even of the dharma that pleases Śrī Hari is devotion characterized by relish for hearing and the rest, along with the qualities of knowledge, detachment, and the like that are set in motion by it. In that case, devotion in the very form of hearing and the rest is what is to be done.
अथवा—यदि ऐसा है, तो यह सिद्ध होता है कि श्रीहरि को सन्तुष्ट करने वाले धर्म का भी फल श्रवणादि की रुचि-लक्षणा भक्ति है, और उससे प्रवर्तित ज्ञान-वैराग्य आदि गुण हैं। तब साक्षात् श्रवणादि-रूप भक्ति ही कर्तव्य है।
What need is there of insisting on this or that? He says "therefore." By "with one" is meant with a mind empty of insistence on action and the like. Hearing here is of the names, qualities, and the rest; and so too glorifying.
इस-उस के आग्रह से क्या?—यह कहकर वे 'तस्मात्' कहते हैं। 'एकेन' का अर्थ है कर्म आदि के आग्रह से शून्य मन से। यहाँ श्रवण नाम, गुण आदि का है; तथा कीर्तन भी।
Since it is so, therefore "with one" means with a mind empty of the desire to undertake action, knowledge, and the like.
चूँकि ऐसा है, इसलिए 'एकेन' का अर्थ है कर्म, ज्ञान आदि के अनुष्ठान की आशा से शून्य मन से।
If the fruit of one's own dharma, which has the pleasing of Hari for its fruit, is relish for His narrations, then direct devotion—taking refuge in Him and so forth—is what is to be done; what need is there of insisting on one's own dharma? Therefore, to the question "O sage, here what is the essence?" he gives the answer: "therefore."
यदि हरि-सन्तोष-फल वाले अपने धर्म का फल उसकी कथा की रुचि है, तो उसका आश्रय आदि साक्षात् भक्ति ही करनी चाहिए—फिर अपने धर्म के आग्रह से क्या? इसलिए 'हे साधो, यहाँ क्या सार है?' इस प्रश्न का उत्तर वे 'तस्मात्' से देते हैं।
By "with one" is meant one-pointed, with a mind empty of insistence on one's own dharma. This devotion consists of the hearing and glorifying of the names, forms, qualities, and the rest; the meditation upon the image; and the worship of the deity-form.
'एकेन' का अर्थ है एकाग्र, अपने धर्म के आग्रह से शून्य मन से। नाम, रूप, गुण आदि का श्रवण-कीर्तन, बिम्ब का ध्यान, अर्चा का पूजन।