(1) prathamaṁ bhāgavatāstān pūrva-pakṣān samākarṇayantu sudhiyo nirmatsarāḥ. śrī-kṛṣṇa-nāma-balāt kalau sarva eva vaiṣṇavāḥ samāḥ kṛṣṇopamā iti smṛtiḥ prasiddhaiva atra nyūnātiriktatā kvāpi kvāpi dṛśyate. kim etam.
The objection is thus – Bhāgavatas, or Vaiṣṇavas, are those persons who are non-envious, possess a pure intelligence and chant kṛṣṇa–nāma. Kindly listen to these objections. In the age of Kali, only kṛṣṇa-nāma is the supreme dharma. If one chants kṛṣṇa–nāma without offence, then one becomes a Vaiṣṇava and is qualitatively as good as Kṛṣṇa. Thus, all those persons who chant kṛṣṇa–nāma are equal to Vaiṣṇavas. Yet why do we see inferiority and inequality amongst them? Also, what is the necessity of distinguishing between them? If there is an offence made to a Vaisnava, then an offence to kṛṣṇa–nāma is also committed, thus it is difficult to gradually advance in nāma–smaraṇa and kīrtana. In this regard, it is essential that those who are engaged in nāma–bhajana know appropriate behaviour towards Vaisnavas and practice it. Therefore it is especially a part of bhajana to understand the conclusion of this first objection.
(2) anyac ca, vaiṣṇavānāṁ madhye tu dīkṣā-guravaḥ santi, tathā śikṣā-guravaś ca santi. atra kathaṁ vyavahartavyam?
All Vaiṣṇavas are gurus. Amongst them, one who gives dīkṣa is a dīkṣā–guru, and one who gives instructions on philosophy and bhajana is a śīkṣā–guru. It is also a constituent of bhajana to know how to treat both types of gurus.
(3) anyac ca, śrī-kṛṣṇaḥ svayaṁ bhagavān eva, tatra balabhadras tad-aṁśas tad-ardha-vigraho vā. sa eva vā kiṁ jñātavyaḥ? tathājo bhavaś ca viṣṇuś ca tad guṇa-prabhavās ta eva kiṁ jñātavyaḥ?
Śrī Kṛṣna is Svayaṁ Bhagavān. Balabhadra is His vilāsāṁśa (expansion), thus He is one half of His form. How do we understand all the subtle differences between svayaṁ–rūpa, tadekātma and vilāsa? These subtle distinctions must be known in order to worship the svayaṁ-rūpa Kṛṣṇa. Brahmā, Śiva and Viṣṇu are the prabhāva-avatāra-puruṣas of the qualities of passion, ignorance and goodness which are produced by Kṛṣṇa’s māyā. Amongst them, Viṣṇu and His svāṁśa-tattva (personal expansions) are worshippable. The other two avatāras (Brahmā and Śiva) are vibhinnāṁśa forms. By understanding this tattva, bhajana of the Supreme Lord of all is pure.
(4) itara eva vā? tathā lakṣmīs tad-deha-sthitā tat tulyaiva vaiṣṇavī ceśvarī, aṅga-tulyānāṁ vaiṣṇavānāṁ katham ācaraṇīyā?
(4) Lakṣmī resides on the body of Kṛṣna and she is known as Vaiṣṇavī and Īśvarī. What is the duty towards her for one who desires to perform bhajana? It is essential for every devotee to know what their conduct should be towards all Vaiṣṇavas who are like aṅgas (limbs) of the Lord.
(5) tathādyā śaktiḥ kā? pradhāna-prakṛtir eva sā kim iva jñātavyā?
Many potencies are seen, and amongst them who is the ādya-śakti or pradhāna-prakṛti (primordial potency)?
(6) rukmiṇī kṛṣṇa-vanitā, jānakī ca lakṣmī-rūpā, kathaṁ vyavahartavyā?
Kṛṣṇa’s wife is Rukmiṇī, and Rāma’s wife is Jānakī, who are forms of Lakṣmī. What is the suitable behaviour towards them by one who desires to perform bhajana?
(7) tathā śrīmatī rādhā vṛndāvana-vilāsinī vṛndāvana-bhūṣaṇaiva sakala-vinoda-kalāvatī etāsāṁ madhye bīja-bhūtā. kasyāṁ kṛṣṇasya saubhāgyaṁ mahat? atra vicāraḥ ko’sti?
(7) Śrīmatī Rādhā is Vṛndāvana-vilāsinī (She who sports in Vṛndāvana). She is the ornament of Vṛndāvana personified, who is able to give pleasure to all due to Her artistic skills. What tattva is Rādhā? Amongst all these potencies, what is the bīja-svarūpa (original form), and which potency awards the greatest blessings of Kṛṣṇa in the form of bhajana? There are many opinions concerning these topics.