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.