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.