98. The tenth and fifth books of the Bhâgavata Purâ.na are to be regarded as having the preeminence over all the other sacred books for the understanding of the glory of K.rish.na. 99. The tenth and fifth books of the Bhâgavata Purâ.na and the code of Yâj"navalkya are respectively my Bhakti-šâstra (manual of faith), Yoga-šâstra (manual of devotion), and Dharma-šâstra (manual of law). 100. As a treatise on the soul, the commentary on the Bhagavad-Gîtâ as well as that on the Šârîraka-Sûtras of Vyâsa, made by Râmânujâçârya, commends itself to my approval. 101. Whatever precepts in these sacred books have for their subject the excessive exaltation of K.rish.na and of Justice (V.risha), of faith and of indifference to the world-- 102. Such precepts should be regarded as taking precedence over all others. Their essential doctrine is that devotion to K.rish.na should be joined with the performance of duty. 103. Duty (_dharma_) is that good practice which is enjoined both by the Veda (Šruti) and by the law (Sm.riti) founded on the Veda. Devotion (_bhakti_) is intense love for K.rish.na, accompanied with a due sense of his glory. 104. Indifference to worldly objects means absence of satisfaction in any object except K.rish.na. True knowledge consists in discriminating rightly between the nature of the personal soul (jiva), of the external world (Mâyâ), and of the Supreme Being (Κa). 105. The personal soul dwells in the heart. It is as subtle as an atom; it is all thought; it has the faculty of knowledge; it is ascertained to be constantly pervading the whole body (_i.e._ the three corporeal envelopes kâra.na, sûkshma, and sthûla) by its power of perception; it is characterized by indivisibility and the like. 106. The external world (Mâyâ) is identical with the energizing power of K.rish.na. It is composed of the three Gu.nas; it is darkness; it is to be understood as the cause of the soul's having such ideas in regard to the body, and the things relating to the body, as are conveyed by the expressions I, mine, and the like. 107. He who abides in the living personal soul in the character of an internal monitor, as the personal soul dwells in the heart, he is to be considered as the Self-existent Supreme Being, the Rewarder of all actions. 108. That Being, known by various names--such as the glorious K.rish.na, Param Brahma, Bhagavân, Purushottama.h--the cause of all manifestations, is to be adored by us as our one chosen deity. 109. He, together with Râdhâ, should be regarded as the Supreme Lord, under the name of Râdhâ-K.rish.na. With Rukmi.nî and Ramâ he is known as Lakshmî-Nârâya.na. 110. When joined with Arjuna, he is known by the name of Nara-Nârâya.na; when associated with Bala-bhadra ( = Bala-râma), or any other divine personage, he is called Ramâ-K.rish.na and so on.