0.    Aṁśa, “part,” in Gītā XV.7 and Vedānta Sūtras II.3.43; bheda, “difference,” in Vedānta Sūtras I.1.17 and 21, I.2.20; and viśeṣana, “distinction,” in Vedānta Sūtras I.20.22.

0.    Written Puruṣottama for syntactical reasons.

0.    Like the obtainment of an M.Phil. for one pursuing a Ph.D.!

0.    Written Paramātman.

0.    See, for a parallel discussion, the commentaries on the vitārkas, the unwanted impulses contrary to the yamas and niyamas, in Yoga Sūtras II.33–34.

0.    Nyāya posits the liberated state as one free of suffering, rather than a more positive state of actual bliss.

0.    Hence, “the poet-sages always engage in great ecstasy in bhakti for Bhagavān Vāsudeva, which satisfies the mind” (I.2.22).

0.    Draṣṭuḥ svarūpe ’vasthānam (Yoga Sūtras I.3). The fifth limb of yoga, pratyāhāra, is precisely to withdraw consciousness from the senses and all sense objects, and the remaining three limbs of dhāraṇā, dhyāna, and samādhi to totally still the mind (Yoga Sūtras II.49, III.1–3).

0.    See VII.8.42, X.16.37, X.87.21, XI.20.34, XI.14.14, and XII.10.6.

0.    See III.4.15, III.25.34, III.29.13, V.14.44, VI.18.74, and IX.4.67.

0.    See IV.9.10, IV.20.24, VI.18.74, and VII.6.25.

0.    See VI.11.25.

0.    The commentator Viśvanātha states here that if one’s bhakti is not strong, one will become distracted by the mystic powers accruing from yoga. Like the Yoga Sūtras (III.37), the Bhāgavata considers such powers useless (XI.15.33), for reasons that should be obvious by now.

0.    Although thinkers such as Madhva held that the Vedic gods were originally attributes of Viṣṇu, who became reified in their own right only after the degeneration of the ages (Madhva wrote a commentary on certain verses of the Ṛg-Veda). Dayānanda of the Arya Samaj was to argue something similar in much later times.

0.    Śivarātrī has various stories associated with it.

0.    Sectarian lineages are known as saṁpradāya or paramparā (for instance, see Gītā IV.2).

0.    Sacred text is also called āgama (for example, in Yoga Sūtras I.7).

0.    For instance, placing a tulasī leaf on all food offered to the Deity in Vaiṣṇavism.

0.    The Dina-Candrikā was the last book published by Hari Dāsa Śāstrī, a prolific scholar and author, before he passed away in 2013 (Vṛndāvan: Śri Gadādhara Gaurhari Press, n.d.).

0.  This term is not typically used for Lakṣmī but is employed here as a play on words to parallel Śiva’s consort Umā with a view to emphasize the near identicality even in nomenclature of these Īśvaras and Īśvarīs.