Paramātmā Sandarbha is the third Sandarbha. This work describes Paramātmā, since Bhāgavatam delineates three aspects of the Lord: Bhagavān, Paramātmā and Brahman. One Sandarbha has already been dedicated to Bhagavān. Paramātmā is similar to Bhāgavan, having a form and qualities. However, Paramātmā in its three forms as Mahāviṣṇu, Garbhodakaśāyī and Kṣīrodakaśāyī functions in relation to creation, maintenance and destruction of the material universe. Bhagavān functions in relation to devotees in the spiritual world. As well as describing Paramātmā, this work describes the jīva in some detail, since the jīva-śakti takes shelter of Paramātmā. Some parts, particularly of the commentary, deal with arguments against Māyāvāda philosophy.

Bhagavat Sandarbha is the second Sandarbha. After showing in Tattva Sandarbha that the principal proof among all scriptures is Bhāgavatam, Jīva Gosvāmī also indicated that the subject presented in Bhāgavatam is Bhagavān. This Sandarbha commences to describe Bhagavān, distinguishing him from Brahman and Paramātmā. Since Brahman is merely an incomplete realization of Bhagavān, a separate Sandarbha is not need to describe it. Paramātmā, however, having special functions related to creation of the material world and manifestation of the jīva, is described in the next Sandarbha.

The Sandarbhas are one of Jīva Gosvāmī's major works. Sandarbha literally means "stringing together." Baladeva explains, "The wise say a Sandarbha is that which possesses various matters of importance which should be known. Bhāgavatam verses are gathered together (sandṛbhyate)."In this case, it is a literary composition consisting of a series of prose sections mixed with verse mainly from Bhāgavatam. It is in six parts which explain Gauḍiya epistemology, theology and philosophy. Tattva Sandarbha deals with the epistemology, while Bhagavat, Paramātmā and Kṛṣṇa Sandarbhas deal with object of worship (sambandha). Bhakti Sandarbha deals with the process or abhidheya, bhakti, and Prīti Sandarbha deals with the goal or prayojana, prema.Tattva Sandarbha first explains the various pramāṇas or methods of proof and concludes that śabda or scripture is the strongest. Using scriptural proofs, finally Bhāgavatam is concluded to be the best among all scriptures. The second part of Tattva Sandarbha explains prameya--what is proved by Bhāgavatam: Kṛṣṇa as the object of worship, bhakti as the method and prema as the goal. These topics are expanded in the other Sandarbhas.

Bhakti Sandarbha is the fifth Sandarbha of Jīva Gosvāmī. The first Sandarbha deals with pramāna, the Bhāgavatam. The second, third and fourth Sandarbhas deal with sambandha: defining the Lord in his aspects as Paramātmā, Bhagavān and Kṛṣṇa. The present Sandarbha deals with the abhideya (method), the sādhana of bhakti. This is the means to realize Kṛṣṇa. The same topic is covered in the second chapter of the Eastern Section of Bhakti-rasāmṛta-sindhu of Rūpa Gosvāmī, but is expanded greatly. It discusses the spiritual nature of this process, the qualification of bhakti, the various actions of bhakti, vaidhi and rāgānuga types, mixed and pure forms of bhakti and various types of devotees.

Two messenger poems with text & translation.

On concept of doctrine of Bhakti according to Chaitanya sect.

Sanātana Gosvāmī wrote Bṛhad-vaiṣṇava-toṣaṇī, an elaborate commentary on the Tenth Canto to explain in detail what Śrīdhara Svāmī covered briefly, and to give devotional meaning where Śrīdhara Svāmī gave brahmanvada explanations. Jīva Gosvāmī wrote Laghu-vaiṣṇava-toṣaṇī as a summary version of Bṛhad-vaiṣṇava-toṣaṇī. The commentaries on first eight chapters of the Tenth Canto are virtually the same but after that point there are increasing differences. Ultimately this commentary is approximately same size as the Bṛhad-vaiṣṇava-toṣaṇī. He completed this work in Śakābda 1504.