Chapter I: Lesson I

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
1.	अथातो भक्तिजिज्ञासा॥	Thereafter henceforth to make inquiry into Devotion.
2.	सा पराऽनुरक्तिरीश्वरे॥	Bhakti is the unshakeable attachment to the Supreme God.
3.	तत्संस्थस्यामृतत्वोपदेशात्॥	Unalloyed devotion to Godhead makes oneself immortal, beatific and eternally blissful.
4.	ज्ञानमिति चेन्न, द्विषतोऽपि ज्ञानस्य तदसंस्थितेः॥	Some may opine that for culturing devotion to God, philosophical knowledge (jnana) is indispensable or there is necessary pre-conditional subsequence of philosophical knowledge of God. (Shandilya says) We say absolutely not, because we know an antagonist may also have knowledge of God but there rests not an iota of devotion in his mind towards God. And he never gets the state of highest blessedness.
5.	तयोपक्षयाच्च॥	Because at the very dawn of Bhakti, Jnana or abstruse knowledge of Brahman, nay, the Jnana-yoga itself (path of induction) has totally lost its charm and significance.
6.	द्वेषप्रतिपक्षभावाद्रसशब्दाच्च रागः॥	Hatred is antagonistic to Bhakti because Bhakti is Raga (Nectarine Bliss with succulent taste) in relation to eternal unalloyed Loving Raga service to the Supreme Godhead Who is Sat-Chit-Ananda: Raso vai sah.
7.	न क्रिया कृत्यनपेक्षणाज्ज्ञानवत्॥	Jnana is to be acquired by one's own endeavour whereas Bhakti is causeless and gets manifested on its own accord (ahaituki).
8.	अत एव फलानन्त्यम्॥	Therefore the reward of Devotion is transcendental and infinite.
9.	तद्वतः प्रपत्तिशब्दाच्च न ज्ञानमितरप्रपत्तिवत्॥	A jnani, when becomes fortunate indeed takes recourse to Bhakti. Even jnana cannot be acquired independently without self-surrender to God.

Chapter I: Lesson II

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
10.	सा मुख्येतरापेक्षितत्वात्॥	Bhakti is the fundamental and principal means and others (karma, jnana, etc.) are subordinate and depending upon her.
11.	प्रकरणाच्च॥	Bhakti is the substratum.
12.	दर्शनफलमिति चेन्न, तेन व्यवधानात्॥	Some opine to see God is the supreme attainment or highest pursuit. No, because there is intervention.
13.	दृष्टत्वाच्च॥	Yes, it is also by the very sight of God one becomes svarat (viz. attains highest pursuit of life).
14.	अत एव तदभावाद्वल्लवीनाम्॥	Whereas even before having seen Sri Krishna the Vraja Gopis were pregnant with poignant infatuation of unsurmounting Love for the sole gratification of His Amour.
15.	भक्त्या जानातीति चेन्नाभिज्ञप्त्या साहाय्यात्॥	It is only Bhakti that alone makes to realise God in His totality and absolutely it does not require any help from earlier knowledge of God.
16.	प्रागुक्तं च॥	It was already illustrated beforehand.
17.	एतेन विकल्पोऽपि प्रत्युक्तः॥	Now with these expositions the contradiction regarding Jnana and Bhakti is solved.
18.	देवभक्तिरितरस्मिन् साहचर्यात्॥	When Bhakti is referred to [someone] other than the Supreme Godhead, it is of course, a degraded form or perversely coined.
19.	योगस्तूभयार्थमपेक्षणात् प्रयाजवत्॥	As for the Jnana so also for Yoga Bhakti is the substratum to bring the final success. Just as Prayaja ceremony is subsidiary to Vajapeya-yajna etc. as well as of Dikshaniya etc. so too Yoga and Jnana are subservient to Bhakti.
20.	गौण्या तु समाधिसिद्धिः॥	Even attainment of Samadhi or meditation or contemplation upon God is the secondary aspect of Bhakti.
21.	हेया रागत्वादिति चेन्नोत्तमास्पदत्वात् सङ्गवत्॥	As is the general testament that one must give up the attachment but attachments with the sat (exalted devotee of Supreme Godhead) merit the highest spiritual reward; so also anuraga to Uttama-purusha must not be given up.
22.	तदेव कर्मिज्ञानियोगिभ्य आधिक्यशब्दात्॥	Therefore without any contradiction Bhakti indeed is the highest of all and a Bhakta is superior to Karmi, Jnani or a Yogi.
23.	प्रश्ननिरूपणाभ्यामाधिक्यसिद्धेः॥	The Supremacy of Devotion without any contradiction is established in reply to the question.
24.	नैव श्रद्धा तु साधारण्यात्॥	The idiomatical use of Shraddha or Faith in the Philosophy of Bhakti is not to be taken in an ordinary sense.
25.	तस्यां तत्त्वे चानवस्थानात्॥	If Shraddha, Faith, is not taken as fundamental, then a regressus ad inifnitum would result and it would be sacrilegious.
26.	ब्रह्मकाण्डं तु भक्तौ तस्यानुज्ञानाय सामान्यात्॥	For Brahma-Kanda what is known as Vedanta moreover Bhakti is the sine-qua-non, otherwise it cannot have its locus-standi.

Chapter II: Lesson I

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
27.	बुद्धिहेतुप्रवृत्तिराविशुद्धेरवघातवत्॥	The path of Jnana or Knowledge and path of Karma viz. Rituals are to be followed till one's heart becomes untinted at the dawn of Shraddha as threshing the paddy is to be continued till grains are husked.
28.	तदङ्गनां च॥	When they are subservient to Bhakti they should be followed.
29.	तामैश्वर्यपरां काश्यपः परत्वात्॥	Kashyapa rishi opines that jiva souls are infinitesimal beings entirely dependent upon Him and realising His Omnipotence should be subservient to Him.
30.	आत्मैकपरां बादरायणः॥	The very essential function or characteristic of the soul is the definition of Bhakti. - says Sri Veda Vyasa.
31.	उभयपरां शाण्डिल्यः शब्दोपपत्तिभ्याम्॥	Shandilya says that it is, as per the Vedas, as well as from the precepts of the exalted selves, established that Bhakti is the eternal unbreakable relationship of jiva-soul with Godhead as servitor and Served.
32.	वैषम्यादसिद्धमिति चेन्नाभिज्ञानवदवैशिष्ट्यात्॥	Though jiva is qualitatively same with the Brahman or God but quantitatively different from God; it is established by the philosophy of Truth that God is Advaya-Jnana-Tattva: One without a second.
33.	न च क्लिष्टः परः स्यादनन्तरं विशेषात्॥	Though jiva-soul is subject to the affliction of maya but when he is dovetailed in loving service of Godhead he becomes totally free from any sorrow or suffering and becomes blissful.
34.	ऐश्वर्यं तथेति चेन्न स्वाभाव्यात्॥	Jiva-soul comes to the state of bondage due to his infinitesimal potentiality.
35.	अप्रतिषिद्धं परैश्वर्यं तद्भावाच्च नैवमितरेषाम्॥	The Supralogical transcendental Potencies of Supreme Divinity are ever unchangeable and undiminished and not subject to any modification because they are His Swarupa-shaktis: sat-chid ever existent and unabated whereas jivas are subject to modification.
36.	सर्वानृते किमिति चेन्नैवम्बुद्ध्यानन्त्यात्॥	When all jiva-souls essentially are Chit: eternal and constitutionally separated parts (Vibhinnamsha) of God and also characteristically possessing rights of getting emancipation through Devotion to God then why do they all not try for emancipation? Because at the state of bondage they have variegated perverse knowledge being propelled by the gunas of maya.
37.	प्रकृत्यन्तरालादवैकार्यं चित्सत्त्वेनानुवर्तमानात्॥	Though God creates the universe through His Own external potency maya, He ever remains immutable because He is Sat-Chid-Ananda Swarupa.
38.	तत्प्रतिष्ठा गृहपीठवत्॥	As it is said a man is seated in the room although actually he sits on a wooden chair.
39.	मिथोऽपेक्षणादुभयम्॥	Neither jiva nor Prakriti (maya) nor they both mutually can create or procreate nor can they have their existence without the superintending of the God.
40.	चेत्याचितोर्न तृतीयम्॥	When Vibhu-Chid (Supreme Godhead) is realised by anu-chid (jiva-soul), there remains no third dimension.
41.	युक्तौ च सम्परायात्॥	He thought and Prakriti and Purusha got united for procreation.
42.	शक्तित्वान्नानृतं वेद्यम्॥	Prakriti or maya is not unreal or false because it is an energy or potency of Brahman (God).
43.	तत्परिशुद्धिश्च गम्या लोकवल्लिङ्गेभ्यः॥	The unadulterated mood of devotion may be inferred from the natural outburst of a devotee.
44.	सम्मानबहुमानप्रीतिविरहेतरविचिकित्सामहिमख्यातितदर्थप्राणस्थानतदीयतासर्वतद्भावाप्रातिकूल्यादीनि च स्मरणेभ्यो बाहुल्यात्॥	Characteristic[s] of [a] single-minded devotee [are]: Anything that is conducive to his devotional service, he duly receives with due honour. Even a little help that a devotee receives he values it with great esteem. Anything concerning the service of God, he receives with all love; he feels extreme pang in Love-in-Separation. Aversion to everything else that is not in consonance with devotion to God, ecstatic rapture in singing the Glory of his Beloved God, to sustain his life only for His sake, feeling: I am of Thy Own, observing His presence everywhere and everything as belonging to Him. He leads a life that never goes in vain for a moment and in no way contradicting the mood of devotion. And very many such other aspects can be noticed.
45.	द्वेषादयस्तु नैवम्॥	Whereas hatred, jealousy, malice etc. are not the signs of devotion.
46.	तद्वाक्यशेषात् प्रादुर्भावेष्वपि सा॥	To the conclusion of the previous statement (Shloka No. 44) it is also to be understood that Bhakti to the other Incarnations of God (Vishnu) is also recognised or defined as genuine.
47.	जन्मकर्मविदश्चाजन्मशब्दात्॥	Through the revealed Shruti Shastra it is known that one goes beyond the life of transmigration when he realises the mystery of the Birth and Actions or Pastimes of God.
48.	तच्च दिव्यं स्वशक्तिमात्रोद्भवात्॥	His Descents viz. Births and Actions are Transcendental, because They are operated by His Own Essential Potency viz. Yogamaya.
49.	मुख्यं तस्य हि कारुण्यम्॥	The principal cause for His Advent on earth is indeed, His compassion.
50.	प्राणित्वान्न विभूतिषु॥	Love and attachment or rendering service even to the Vibhutis, persons possessing introspective grandeur, glory, might, sublimity, beauty or loveliness - all those are qualities of living beings; therefore they cannot be called Devotion in its true sense and absolutely cannot help for attaining final beatitude in one's own life.
51.	द्यूतराजसेवयोः प्रतिषेधाच्च॥	To wait upon the king's favour and gambling must be prohibited.
52.	वासुदेवेऽपीति चेन्नाकारमात्रत्वात्॥	Is it to be the cause in relation to Vasudeva too? No, because Vasudeva is the Self-some Manifestive Form of the Supreme God Himself.
53.	प्रत्यभिज्ञानाच्च॥	That is the established Truth instituted in the most authentic literatures.
54.	वृष्णिषु श्रैष्ठ्येन तत्॥	Why Sri Krishna has put Himself as Vasudeva in the line of Vibhutis for glorifying the Vrishni-race.
55.	एवं प्रसिद्धेषु च॥	In the same way Bhakti is to be recognised when applied to the other Incarnations of God Vishnu.

Chapter II: Lesson II

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
56.	भक्त्या भजनोपसंहाराद्गौण्या परायै तद्धेतुत्वात्॥	Final or paramount attainment of Bhakti is Bhajan (ecstatic rapture in singing the Glories of Godhead) and all other phases of Bhakti are component parts of it.
57.	रागार्थप्रकीर्तिसाहचर्याच्चेतरेषाम्॥	For arousing Raga or Anuraga (infatuation or poignancy of Love) in singing Divine Krishna Nama other phases of Bhakti are to be followed.
58.	अन्तराले तु शेषा: स्युरुपास्यादौ च काण्डत्वात्॥	In the Uttara-Kanda (Vedanta) including the Upanishads (Upanishads are the sources of Vedanta philosophy) the main purpose is to establish the Object (Brahman) Who is to be worshipped and that is spoken either incognito or most esoterically everywhere in the beginning as well as at the end.
59.	ताभ्य: पावित्र्यमुपक्रमात्॥	Why Karma-yoga and Jnana-yoga are prescribed? Because at the initial stage before the dawn of Bhakti they may result in purifying the mind but not absolutely de facto to enhance Bhakti.
60.	तासु प्रधानयोगात् फलाधिक्यमेके॥	Some opine that when Karma-yoga and Jnana-yoga are superintended by Bhakti-yoga they indeed produce better results.
61.	नाम्नेति जैमिनिः सम्भवात्॥	Sri Jaimini rishi opines that listening to or chanting the Divine Name is the best method for culturing unalloyed devotion.
62.	अत्राङ्गप्रयोगानां यथाकालसम्भवो गृहादिवत्॥	Here other phases of Bhakti are to be followed in accordance with proper time and appropriateness likewise as for example building a house with all completeness.
63.	ईश्वरतुष्टेरेकोऽपि बली॥	Even any one of the nine phases of Bhakti when performed it pleases the God.
64.	अबन्धोऽर्पणस्य मुखम्॥	The gateway for entering into the world of emancipation is the full dedication or self-surrender.
65.	ध्याननियमस्तु दृष्टसौकर्यात्॥	However, it is seen that some (glorious rishis) opine meditation or contemplation (Dhyana) and austerities are more suitable for enhancing fervent devotion.
66.	तद्यजिः पूजायामितरेषां नैवम्॥	Indeed, yajan denotes worship of the Supreme Godhead and not for any other sake.
67.	पादोदकं तु पाद्यमव्याप्तेः॥	Padodakam means the holy water with which a Deity of God Vishnu is given a bath and it is not meant for any other water whatsoever may be its purity.
68.	स्वयमर्पितं ग्राह्यमविशेषात्॥	The offerings that are made to the Deities must be honoured without any sacrilegious superstition.
69.	निमित्तगुणाव्यपेक्षणादपराधेषु व्यवस्था॥	The gravity of offences are considered as it is done intentionally or involuntarily or accidentally.
70.	पत्रादेर्दानमन्यथा हि वैशिष्ट्यम्॥	Anything, even if it is [a] mere leaf, when with steadfast devotion offered to God, it has got its significance.
71.	सुकृतजत्वात् परहेतुभावाच्च क्रियासु श्रेयस्यः॥	From the fact that due to the accumulated spiritual merit when one with single-minded devotion offers all the best materials that he possesses, nay, even simple offerings of leaves, or flowers, arise the para-bhakti (the supreme loving devotion to God) which is far far superior over all other virtuous deeds including Vedic rituals.
72.	गौणं त्रैविध्यमितरेण स्तुत्यर्थत्वात् साहचर्यम्॥	The earlier three classes of Bhakti viz. Arthajijnasu and artharthi although are of lower grade of Bhakti yet they are spoken along with jnani, to establish their superiority from all other rituals.
73.	बहिरन्तस्थमुभयमवेष्टिसववत्॥	Artha, artharthi and jijnasu - they at time[s] are led to the attainment of external or ephemeral gains or (rarely) internal or transcendental pursuit in life like avesti and sava.
74.	स्मृतिकीर्त्योः कथादेश्चार्तौ प्रायश्चित्तभावात्॥	For the expiation of the offences one must earnestly and arduously take recourse to listening, remembering and chanting the Divine Names, Glories and Pastimes of Sri Hari.
75.	भूयसामननुष्ठितिरिति चेदाप्रयाणमुपसंहारान्महत्स्वपि॥	Even for the expiation of the gravest offences, there is absolutely no need for a devotee to observe severe penance like Chandrayana Vrata etc. because when he has taken recourse to constant chanting of Divine Name till the death does not befall upon him.
76.	लघ्वपि भक्ताधिकारे महत्क्षेपकमपरसर्वहानात्॥	For a devotee even a little act of devotion destroys gravest sin[s], because Bhakti has got such an extra-ordinary power.
77.	तत्स्थानत्वादनन्यधर्मः खलेवालीवत्॥	Because steadfast devotion makes the Lord stationed at heart, therefore for the expiation of sins it does not require any other assistance as Bhakti serves the self-same purpose, like the post of the threshing floor.
78.	आनिन्द्ययोन्यधिक्रियते पारम्पर्यात् सामान्यवत्॥	Every man, even down to the lowest-born, has equal right to follow the path of devotion as it is taught by successive authorities, like other objects which are common to all.
79.	अतो ह्यविपक्वभावानामपि तल्लोके॥	Therefore, even though one who has not reached the highest state of his devotional perfection he will go to the Abode of God, the Home of eternal Bliss.
80.	क्रमैकगत्युपपत्तेस्तु॥	There is a gradual process and also [an] immediate process of attaining perfection in Bhakti yoga.
81.	उत्क्रान्तिस्मृतिवाक्यशेषाच्च॥	The concluding statement of the Smriti (Gita) is that they too gradually attain Me, the highest Goal.
82.	महापातकिनां त्वार्तौ॥	Even worst sinners when stand destitute fervently craving the Mercy from God they too are bestowed with devotion and gradually attain the abode of Peace.
83.	सैकान्तभावो गीतार्थप्रत्यभिज्ञानात्॥	One who has understood the essence knows that the true purport of the Gita is exclusive or unalloyed devotion to Godhead.
84.	परां कृत्वैव सर्वेषां तथा ह्याह॥	Exclusive unalloyed devotion to Godhead is the sine-qua-non of all the lessons: thus spake Srimad Bhagavat Gita.

Chapter III: Lesson I

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
85.	भजनीयेनाद्वितीयमिदं कृत्स्नस्य तत्स्वरूपत्वात्॥	Bhajan or Para-Bhakti is of transcendental Nature identical with God being of His essential Potency viz. Means is the End in Itself.
86.	तच्छक्तिर्माया जडसामान्यात्॥	God's external Potency is maya but she is insentient or inert.
87.	व्यापकत्वाद्व्याप्यानाम्॥	Due to immanence (or His All-pervasiveness) of God in the universe, all principles are subservient to or superintended by God, therefore nothing can exist beyond His jurisdiction.
88.	न प्राणिबुद्धिभ्योऽसम्भवात्॥	This philosophy of Shakti-parinama-vada: the theory of modification of Shakti (Potency) of God cannot be intellectually comprehended.
89.	निर्मायोच्चावचं श्रुतीश्च निर्मिमीते पितृवत्॥	Having created the jivas from His Tatastha-shakti (which is superior to His maya of external potency) and the universe through His maya or external Potency (which is inferior to jiva Potency) God created the Vedas.
90.	मिश्रोपदेशान्नेति चेन्न स्वल्पत्वात्॥	When the Vedas delineate most ambiguous statements of exoteric and esoteric knowledge, then how do we consider it an act of supreme kindness of God? We should not have such doubt in respect to the most merciful Acts of God because indeed such ambiguous statements are very very few.
91.	फलमस्माद्बादरायणो दृष्टत्वात्॥	The vision of Truth is the Prospect of humanity: thus spake Sri Badarayani Sri Vyasadeva.
92.	व्युत्क्रमादप्ययस्तथा दृष्टम्॥	Without the Vision of Truth life is undone or one is doomed to destruction.

Chapter III: Lesson II

#	Sanskrit Original	Translation by Tridandi Sri Bhakti Prajnan Yati
93.	तदैक्यं नानात्वैकत्वमुपाधियोगहानादादित्यवत्॥	Bhagavan is One without a second - although He appears many as Paramatma, Indwelling Monitor of all jiva-souls like the Sun reflected upon many transparent objects - because God is devoid of any modification by the adjuncts of maya.
94.	पृथगिति चेन्न परेणासम्बन्धात् प्रकाशानाम्॥	Some (the Pantheist, Mayavadi) say Brahman in Its Variegated Manifestiveness may appear as such but essentially variegatedness cannot be maintained. Saguna Brahman when devoid of adjuncts becomes Nirguna Brahman therefore no variegatedness can be maintained.
95.	न विकारिणस्तु करणविकारात्॥	Doctrine of Brahma-parinama-vada viz. Karana (Efficient-cause) Brahma becoming modified by maya (illusion) or with the adjunct of maya appears as jivas - this pantheistic theory cannot be maintained.
96.	अनन्यभक्त्या तद्बुद्धिर्बुद्धिलयादत्यन्तम्॥	In unalloyed devotion where ontology of the Supreme Divinity is not lacking but at the very dawn of Raganuga Bhakti philosophy of supremacy is subdued by the overflow or poignancy of Love. Secondly an atmarami Brahma-jnani at the very dawn of unalloyed devotion at his heart his atividya is destroyed.
97.	आयुश्चिरमितरेषां तु हानिरनास्पदत्वात्॥	Life is ever lost for those who are steeped in nescience as they run after the will-o-the-wisp, but the devotees eternally live with Bliss.
98.	संसृतिरेषामभक्तिः स्यान्नाज्ञानात् कारणासिद्धेः॥	It is not due to lack of Philosophical knowledge but devoid of unalloyed devotion to God that causes the cycling of life of transmigration.
99.	त्रीण्येषां नेत्राणि शब्दलिङ्गाक्षभेदाद्रुद्रवत्॥	As Shiva has got three eyes so also three Principles Pramanam: Testament, valid means of philosophy of Supreme Reality.
100.	आविस्तिरोभावा विकाराः स्युः क्रियाफलसंयोगात्॥	The birth and death of a jiva-soul is due to the adjunct of maya and cycling of life of transmigration as per the results of one's own Karma, actions in life.