Narada Bhakti Sutra

सा त्वस्मिन् परमप्रेमरूपा

That, indeed, is of the nature of supreme love.

अमृतस्वरूपा च

And it is of the nature of immortality.

यल्लब्ध्वा पुमान्सिद्धो भवत्यमृतो भवति तृप्तो भवति

Upon attaining it, a person becomes perfected, becomes immortal, and becomes fulfilled.

यत्प्राप्य ना किञ्चिद्वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति

Having obtained it, one desires nothing, does not grieve, does not hate, does not delight, nor becomes apathetic.

यज्ज्ञात्वा मत्तो भवति स्तब्धो भवत्यात्मारामो भवति

Knowing it, one becomes intoxicated, becomes steadfast, and delights in the Self.

सा न कामयमाना निरोधरूपत्वात्

That is not desiring, because its nature is restraint.

निरोधस्तु लोकवेदव्यापारन्यासः

Restraint is the abandonment of worldly and Vedic activities.

तस्मिन्ननन्यता तद्विरोधिषूदासीनता च

In that, there is exclusivity, and indifference towards what opposes it.

अन्याश्रयाणां त्यागोऽनन्यता

The renunciation of other supports is exclusivity.

लोकवेदेषु तदनुकूलाचरणं तद्विरोधिषूदासीनता च

In worldly and Vedic matters, acting in accordance with it, and indifference towards what opposes it.

भवतु निश्चयदाढ्यादूर्ध्वं शास्त्ररक्षणम्

Let there be protection of scripture henceforth, due to firmness of conviction.

अन्यथा पातित्यशङ्कया

Otherwise, out of fear of downfall.

लोकोऽपि तावदेव भोजनादिव्यापारस्त्वाशरीरधारणावधि

Even worldly activities such as eating are only for the maintenance of the body.

तल्लक्षणानि वाच्यन्ते नानामतभेदात

Its characteristics are spoken of, according to various doctrinal distinctions.

पूजादिष्वनुराग इति पाराशर्यः

Parāśarya says: attachment in acts such as worship.

कथादिष्विति गर्गः

Garga says: in acts such as narration.

आत्मरत्यविरोधेनेति शाण्डिल्यः

Śāṇḍilya says: provided it does not oppose delight in the Self.

नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति

Nārada says: dedicating all actions to That, and supreme distress upon forgetting It.

अस्त्येवमेवम्

Indeed, it is so.

यथा व्रजगोपिकानाम्

Just as among the cowherd women of Vraja,

तत्रापि न माहात्म्यज्ञानविस्मृत्यपवादः

Even there, the objection of forgetting the greatness-knowledge does not apply.

तद्विहीनं जाराणामिव

Without that, it is like the love of adulterers.

नास्त्येव तस्मिंस्तत्सुखसुखित्वम्

There is absolutely no happiness in that, nor the joy of another's happiness.

सा तु कर्मज्ञानयोगेभ्योऽप्यधिकतरा

But it is superior even to action, knowledge, and yoga.

फलरूपत्वात

Because it is of the nature of the fruit.

ईश्वरस्याप्यभिमानद्वेषित्वाद्दैन्यप्रियत्वाच्च

Because even for the Lord, pride is displeasing and humility is dear.

तस्या ज्ञानमेव साधनमित्येके

Some say that knowledge alone is its means.

अन्योऽन्याश्रयत्वमित्यन्ये

Others say it is mutual dependence.

स्वयं फलरूपतेति ब्रह्मकुमारः

Brahmakumara says: It is itself of the nature of the fruit.