Very good explanation in estdantevedanta.
other websites not that good or even correct.
https://estudantedavedanta.net/Narada-Bhakti-Sutra-Sanskrit-text-with-English-translation.pdf
imp ref: prabhupada books:
https://prabhupadabooks.com/nbs?d=1
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Surrender will make one understand Grace
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11 points
one who drops sangati with non awakened
keeps sangati only of enlightened
gives up the sense of individuality
lives solo, cuts ties with society
realises sattva too to be inhibitory to achieving higher states
yogakshemam tyajati - no concern for house, dwelling, food
finds any karma to be redundant, doesnt bother about the dualities of hot, cold. pain/pleasure.
realises that vedas wont serve his purpose anymore
then he becomes qualified to gain the grace of God.
the 11th point being, ' avichinna anurag.'
a non interrupted, very deep, very intimate, more intimate than you ever imagined intimate to be- such kind of 'extreme' love gushes from each and every pore of his body towards 'atma' or 'ishwar', 'lord' 'god', 'shiva'.
and when this love flows in torrents, what remains of him to do in this world....nothing.
he is in grip of that grace or love...which guides him ...which makes him do things without 'him' wishing.
...as if His wish is your wish.
one who revels in such intimacy has broken the bonds of maya.
..And is qualified to take others beyond maya.
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Na karmana na prajaya dhanena
tyagenaike amrta tvamanasuh
parena nakam nihitam guhayam
vibhrajate yadyatayo visanti
Neither by actions, nor by (aquiring) progeny and wealth, but by renunciation alone is immortality attained.(That Supreme State ) is far beyond the highest heaven, and the sages perceive it,hidden in the cave of the heart, shining brilliantly therein.
Vedanta vijnana suniscitarthah
samnyasa yogadyataya suddha sattvah
te brahma lokesu paranta kale
paramratah parimucyanti sarve
(Those) sages, who have a clear understanding of the principles of Vedanta,who have purified themselves by means of the yoga of renunciation,and who are (thus) established in the state of supreme beatitude,are totally liberated in Brahman at the time of dissolution of the body.
Dharam vipapam paramesma bhutam
yad pundarikam puramadhya sagastham
tatrapi dahram gaganam visokam
tasmin ya dantastatu pasidavyam
Located in the center of the city of the body is the subtle lotus of theheart, pure and untainted, which is the abode of the supreme. Meditate on the supreme being residing in that inner expanse, which is subtle and free from sorrow.
Yo vedadau svara proktah vedante ca pratistitaha
tasya prakriti linasya yah parahssa mahesvaraha
The which is described as the primal sound (om) in the beginning ofthe vedas, has been fully established as the supreme truth at the end ofthe Vedas ( the Upanishads) . The one who realizes that Supreme Principle is beyond the pale of those totally immersed in physical realities. Indeed, He is none other than the supreme Lord !
Na tatra suryo bhati na candra tarakam
nema vidyuto bhanti kutoyam agnihi
tameva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
There the sun does not shine, nor do the moon and the stars. These streaks of lightning do not shine there either, (so) what to speak of this fire? That, shining, makes all others shine. By virtue of its luminosity, all these (manifestations) are illuminated.
atma bodha + vairagya= perfecttyagenaike amrta tvamanasuh
parena nakam nihitam guhayam
vibhrajate yadyatayo visanti
Neither by actions, nor by (aquiring) progeny and wealth, but by renunciation alone is immortality attained.(That Supreme State ) is far beyond the highest heaven, and the sages perceive it,hidden in the cave of the heart, shining brilliantly therein.
Vedanta vijnana suniscitarthah
samnyasa yogadyataya suddha sattvah
te brahma lokesu paranta kale
paramratah parimucyanti sarve
(Those) sages, who have a clear understanding of the principles of Vedanta,who have purified themselves by means of the yoga of renunciation,and who are (thus) established in the state of supreme beatitude,are totally liberated in Brahman at the time of dissolution of the body.
Dharam vipapam paramesma bhutam
yad pundarikam puramadhya sagastham
tatrapi dahram gaganam visokam
tasmin ya dantastatu pasidavyam
Located in the center of the city of the body is the subtle lotus of theheart, pure and untainted, which is the abode of the supreme. Meditate on the supreme being residing in that inner expanse, which is subtle and free from sorrow.
Yo vedadau svara proktah vedante ca pratistitaha
tasya prakriti linasya yah parahssa mahesvaraha
The which is described as the primal sound (om) in the beginning ofthe vedas, has been fully established as the supreme truth at the end ofthe Vedas ( the Upanishads) . The one who realizes that Supreme Principle is beyond the pale of those totally immersed in physical realities. Indeed, He is none other than the supreme Lord !
Na tatra suryo bhati na candra tarakam
nema vidyuto bhanti kutoyam agnihi
tameva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
There the sun does not shine, nor do the moon and the stars. These streaks of lightning do not shine there either, (so) what to speak of this fire? That, shining, makes all others shine. By virtue of its luminosity, all these (manifestations) are illuminated.
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11)
chittasya shuddhaye karma na tu vastuupalabdhaye .
vastusiddhirvichaareNa na ki.nchitkarmakoTibhiH
Karma is intended for purification of the mind, not for understanding the nature of an object. Knowledge can be obtained only by reflection; not even a little bit of it can be known by performing even a crore of karma's.
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ref: nochur akshramanamalai day 1 ....2.1. 2017
shankaracharya:
janat ajanay..sarvo jantooha ...sat .bramhaiva....prati budhyate...he comes to know he is bramha
till then that recognition is not happening
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Mature souls recognise the truth by one word of the guru
others...shravana, manana..
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TEXT 5*
yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati
SYNONYMS
yat—which; prāpya—having attained; na kiñcit—nothing; vāñchati—hankers for; na śocati—does not lament; na dveṣṭi—does not hate; na ramate—does not rejoice; na—not; utsāhī—materially enthusiastic; bhavati—becomes.
TRANSLATION
A person engaged in such pure devotional service neither desires anything for sense gratification, nor laments for any loss, nor hates anything, nor enjoys anything on his personal account, nor becomes very enthusiastic in material activity.
TEXT 4*
yal labdhvā pumān siddho bhavaty amṛto bhavati tṛpto bhavati
SYNONYMS
yat—which; labdhvā—having gained; pumān—a person; siddhaḥ—perfect; bhavati—becomes; amṛtaḥ—immortal; bhavati—becomes; tṛptaḥ—peaceful; bhavati—becomes.
TRANSLATION
Upon achieving that stage of transcendental devotional service in pure love of God, a person becomes perfect, immortal, and peaceful.
TEXT 3*
amṛta-svarūpā ca
SYNONYMS
TRANSLATION
This pure love for God is eternal.
TEXT 2*
sā tv asmin parama-prema-rūpā
SYNONYMS
sā—it; tu—and; asmin—for Him (the Supreme Lord); parama—highest; prema—pure love; rūpā—having as its form.
TRANSLATION
Devotional service manifests as the most elevated, pure love for God.
TEXT 1*
athāto bhaktiṁ vyākhyāsyāmaḥ
SYNONYMS
TRANSLATION
Now, therefore, I will try to explain the process of devotional service.
TEXT 6*
yaj jñātvā matto bhavati stabdho bhavaty ātmārāmo bhavati
SYNONYMS
yat—which; jñātvā—having known; mattaḥ—intoxicated; bhavati—becomes; stabdhaḥ—stunned (in ecstasy); bhavati—becomes; ātma-ārāmaḥ—self-content (because of being engaged in the service of the Lord); bhavati—becomes.
TRANSLATION
One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self.
When Lord Caitanya explained this ātmārāma verse to Śrīla Sanātana Gosvāmī, He described sixty-one meanings, and all of them point toward the devotional service of the Lord.
How one becomes intoxicated in devotional service is very nicely described in the Śrīmad-Bhāgavatam (11.2.40):
evaṁ-vrataḥ sva-priya-nāma-kīrtyā
jātānurāgo druta-citta uccaiḥ
hasaty atho roditi rauti gāyaty
unmāda-van nṛtyati loka-bāhyaḥ
jātānurāgo druta-citta uccaiḥ
hasaty atho roditi rauti gāyaty
unmāda-van nṛtyati loka-bāhyaḥ
“A person engaged in the devotional service of the Lord in full Kṛṣṇa consciousness automatically becomes carried away by ecstasy when he chants and hears the holy name of Kṛṣṇa. His heart becomes slackened while chanting the holy name, he becomes almost like a madman, and he does not care for any outward social conventions. Thus sometimes he laughs, sometimes he weeps, sometimes he cries out very loudly, sometimes he sings, and sometimes he dances and forgets himself.” These are the signs of becoming intoxicated in devotional service. This stage, called the ātmārāma stage, is possible when the Lord bestows His mercy upon a devotee for his advanced devotional activity. It is the highest perfectional stage because one cannot reach it unless one has attained pure love of God.
Neither formal religious rituals, economic development, sense gratification, nor liberation can compare with this sweet stage of perfection of love of Kṛṣṇa, love of the Supreme Lord.
The Caitanya-caritāmṛta (Ādi-līlā 7.97) describes this stage of ecstasy and intoxication as being far above the ecstasy of realizing oneself as Brahman, or the supreme spirit.
Lord Caitanya says that the ecstasy of bhakti (love of Godhead) is so vast that it is like an ocean compared to the drop of pleasure derived from understanding oneself as one with Brahman.
In all Vedic literature, the highest perfectional stage is said to be the state of intoxication of devotional service. It is not achieved by ordinary persons, the nondevotees.
In the stage of perfection, one’s heart becomes slackened and one becomes more and more attached to attaining the lotus feet of the Lord. Śrīla Rūpa Gosvāmī, a great ācārya in the line of devotional service, has described this stage as follows: “Although appearing just like a madman, a person in the ecstasy of devotional service is not mad in the material conception of the term; this ecstasy is the manifestation of the pleasure potency of the Supreme Lord.” The Lord has various potencies, one of which is called āhlādinī-śakti, His internal pleasure potency. Only one who becomes a little conversant with this potency can taste such ecstasy. The Vedānta-sūtra (1.1.12) states, ānanda-mayo ’bhyāsāt: “By nature the Lord is always joyful.” This joyfulness of the Lord is due to His pleasure potency.
One who becomes affected by the pleasure potency of the Supreme Lord manifests various symptoms of ecstasy, such as slackening of the heart, laughing, crying, shivering, and dancing. These symptoms are not material. However, exhibiting such ecstatic symptoms just to get credit from the public is not approved by pure devotees. Śrīla Bhaktisiddhānta Sarasvatī Prabhupāda says, “Persons without attainment of the highest perfectional stage of loving service cannot achieve any auspiciousness simply by artificially laughing, crying, or dancing without any spiritual understanding. Artificial movement of the body... must always be rejected. One should wait for the natural sequence within devotional service, and at that time, when one cries or dances or sings, it is approved. A person artificially showing symptoms of the pleasure potency creates many disturbances in the ordinary way of life.”
One who attains the perfectional stage of devotional service under the guidance of a bona fide spiritual master may preach the science of devotion as Lord Caitanya did. When Lord Caitanya preached, He danced and showed other symptoms of ecstasy. Once, in Benares, a Māyāvādī sannyāsī named Prakāśānanda Sarasvatī objected to these activities. He said that since Lord Caitanya had taken sannyāsa, the renounced order of life, He should not act in such an intoxicated way.
The Lord explained that these symptoms of intoxication had automatically arisen when He had chanted the Hare Kṛṣṇa mantra, and that upon seeing this His spiritual master had ordered Him to preach devotional service all over the world. While speaking with Prakāśānanda, Lord Caitanya quoted an important verse from the Hari-bhakti-sudhodaya (14.36):
“My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Thus I now regard the happiness derived from understanding impersonal Brahman to be like the water contained in a calf’s hoofprint.”.”
In this way, one who reaches the perfectional stage of devotional service becomes so satisfied that he does not want anything more, and thus he always engages in pure devotional service.
TEXT 7*
sā na kāmayamānā nirodha-rūpatvāt
SYNONYMS
sā—that devotional service in pure love of God; na—not; kāmayamānā—like ordinary lust; nirodha—renunciation; rūpatvāt—because of having as its form.
TRANSLATION
There is no question of lust in the execution of pure devotional service, because in it all material activities are renounced.
TEXT 8*
nirodhas tu loka-veda-vyāpāra-nyāsaḥ
SYNONYMS
nirodhaḥ—renunciation; tu—moreover; loka—of social custom; veda—and of the revealed scripture; vyāpāra—of the engagements; nyāsa—renunciation.
TRANSLATION
Such renunciation in devotional service means to give up all kinds of social customs and religious rituals governed by Vedic injunction.
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tat prāpya tad evāvalokayati tad eva śṛṇoti tad eva bhāṣayati tad eva cintayati
tat - it; prāpya - having obtained; tat - Him; eva - alone; avalokayati - one looks at; tat - Him; eva - alone; śṛṇoti - one hears about; tat - Him; eva - alone; bhāṣhyati - one speaks about; tat - Him; eva - alone; chintayati - one thinks about.
Having obtained pure love of God, one looks only at the Lord, hears only about Him, speaks only of Him, and thinks only of Him.
anirvacanīyaṁ prema-svarūpam
anirvacanīyam - beyond description; prema - of mature love of God; svarūpam - the essential identity.
The true nature of pure love of God is beyond description.
kas tarati kas tarati māyāṁ yaḥ saṅgaṁ tyajati yo mahānubhāvaṁ sevate nirmamo bhavati
kaḥ - who; tarati - crosses beyond; kaḥ - who; tarati - crosses beyond; māyām - illusion; yaḥ - he who; saṅgam - material association; tyajati - abandons; yaḥ - who; mahā-anubhāvam - the wise person; sevate - serves; nirmamaḥ - free from false proprietorship; bhavati - becomes.
Who can cross beyond illusion? One who abandons material association, serves the sages, and becomes selfless.
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all english only
Now, therefore, I will try to explain the process of devotional service.
Text 2: Devotional service manifests as the most elevated, pure love for God.
Text 3: This pure love for God is eternal.
Text 4: Upon achieving that stage of transcendental devotional service in pure love of God, a person becomes perfect, immortal, and peaceful.
Text 5: A person engaged in such pure devotional service neither desires anything for sense gratification, nor laments for any loss, nor hates anything, nor enjoys anything on his personal account, nor becomes very enthusiastic in material activity.
Text 6: One who understands perfectly the process of devotional service in love of Godhead becomes intoxicated in its discharge. Sometimes he becomes stunned in ecstasy and thus enjoys his whole self, being engaged in the service of the Supreme Self.
Text 7: There is no question of lust in the execution of pure devotional service, because in it all material activities are renounced.
Text 8: Such renunciation in devotional service means to give up all kinds of social customs and religious rituals governed by Vedic injunction.
Text 9: Renunciation also means being exclusively dedicated to the Lord and indifferent to what stands in the way of His service.
Text 10: Exclusive dedication to the Lord means giving up all shelters other than Him.
anya ashraya anam tyag-o-anyata
Text 11: Indifference toward what stands in the way of devotional service means to accept only those activities of social custom and Vedic injunction that are favorable to devotional service.
Text 12: One must continue to follow scriptural injunctions even after one is fixed up in determined certainty that devotional service is the only means for reaching the perfection of life.
wrong above
bhavatu nischyat durdhva shastranurakshanam
until the aspirant has abandoned all so called resources, he cannot learn to live in the Consciousness of the one never failing and the one never exhausting source viz God
desires, problems begin to worry him until then.
Text 13: Otherwise there is every possibility of falling down.
Text 14: For as long as the body lasts, one should engage minimally in social and political activities and in such matters as eating.
Text 15: Now the characteristics of devotional service will be described according to various authoritative opinions.
Text 16: Śrīla Vyāsadeva, the son of Parāśara Muni, says that bhakti is fond attachment for worshiping the Lord in various ways.
Text 17: Garga Muni says that bhakti is fondness for narrations about the Lord, by the Lord, and so on.
Text 18: Śāṇḍilya says that bhakti results from one's removing all obstructions to taking pleasure in the Supreme Self.
Text 19: Nārada, however, says that bhakti consists of offering one's every act to the Supreme Lord and feeling extreme distress in forgetting Him.
Text 20: Bhakti is, in fact, correctly described in each of these ways.
Text 21: The cowherd women of Vraja are an example of pure bhakti.
Text 22: Even in the case of the gopīs, one cannot criticize them for forgetting the Lord's greatness.
Text 23: On the other hand, displays of devotion without knowledge of God's greatness are no better than the affairs of illicit lovers.
Text 24: In such false devotion one does not find pleasure exclusively in the Lord's pleasure.
Text 25: Pure devotional service, on the other hand, is far superior to fruitive work, philosophical speculation, and mystic meditation.
Text 26: After all, bhakti is the fruit of all endeavor.
Text 27: Furthermore, the Lord dislikes the proud but is pleased with the humble.
Text 28: Some say that knowledge is the means for developing devotion.
Text 29: Others consider bhakti and knowledge interdependent.
Text 30: But the son of Brahmā says that bhakti is its own fruit.
Text 31-32: This is illustrated by the examples of a royal palace, a meal, and so on. A king is not really satisfied just by seeing a palace, nor can someone placate his hunger just by looking at a meal.
Text 33: Therefore seekers of liberation should take to devotional service alone.
Text 34: Standard authorities have described the methods for achieving devotional service.
Text 35: One achieves bhakti by giving up sense gratification and mundane association.
Text 36: One achieves bhakti by worshiping the Lord ceaselessly.
Text 37: One achieves bhakti by hearing and chanting about the Supreme Lord's special qualities, even while engaged in the ordinary activities of life in this world.
Text 38: Primarily, however, one develops bhakti by the mercy of great souls, or by a small drop of the Lord's mercy.
Text 39: The association of great souls is rarely obtained, difficult to understand, and infallible.
Text 40: The association of great souls can be attained—but only by the Lord's mercy.
Text 41: [One can attain bhakti either by the association of the Lord's pure devotees or directly by the Lord's mercy because] the Lord and His pure devotees are nondifferent.
Text 42: Strive, strive only for the association of pure devotees.
Text 43: One should give up all kinds of degrading association.
Text 44: Material association is the cause of lust, anger, confusion, forgetfulness, loss of intelligence, and total calamity.
Text 45: Rising like waves from material association, these bad effects mass into a great ocean of misery.
Text 46: Who can cross beyond illusion? One who abandons material association, serves the sages, and becomes selfless.
Text 47: [Who can cross beyond illusion?] That person who stays in a secluded place, cuts off at the root his attachment to mundane society, becomes free from the influence of the three modes of nature, and gives up hankering for material gain and security.
Text 48: [Who can cross beyond illusion?] That person who renounces material duties and their profits, thus transcending duality.
Text 49: That person who renounces even the Vedas obtains exclusive and uninterrupted attraction for God.
Text 50: Such a person, indeed, is delivered, and he also delivers the rest of the world.
Text 51: The true nature of pure love of God is beyond description.
Text 52: [Trying to describe the experience of pure love of God] is like a mute's effort to describe what he tastes.
Text 53: Nonetheless, from time to time pure love of God is revealed to those who are qualified.
Text 54: Pure love of God manifests as the most subtle consciousness, devoid of material qualities and material desires, increasing at every moment, and never interrupted.
Text 55: Having obtained pure love of God, one looks only at the Lord, hears only about Him, speaks only of Him, and thinks only of Him.
Text 56: Secondary devotional service is of three kinds, according to which of the three material modes predominates, or according to which material motivation—distress and so on—brings one to bhakti.
Text 57: Each earlier stage should be considered better than the one following it.
Text 58: Success is easier to attain by devotional service than by any other process.
Text 59: The reason devotional service is the easiest of all spiritual processes is that it does not depend on any other authority for its validity, being itself the standard of authority.
Text 60: Furthermore, bhakti is the embodiment of peace and supreme ecstasy.
Text 61: After consigning to the Lord all one's mundane and Vedic duties, one no longer need worry about worldly loss.
Text 62: Even after one has achieved devotional service, one should not abandon one's responsibilities in this world but should rather continue surrendering the results of one's work to the Lord. And while still trying to reach the stage of pure devotion, one must certainly continue executing prescribed duties.
Text 63:
One should not find entertainment in news of women, money, and atheists.
Text 64: One should put aside false pride, hypocrisy, and other vices.
Text 65: Offering all one's activities to the Lord, one should feel desire, anger, and pride only with regard to Him.
Text 66: After breaking through the aforementioned coverings of the three modes of nature, one should act only in pure love of God, remaining perpetually in the mood of a servant serving his master, or a lover serving her beloved.
Text 67: Among the Lord's devotees, the greatest are those who are dedicated to Him solely as His intimate servants.
Text 68: Conversing among one another with throats choked, hair standing on end, and tears flowing, the Lord's intimate servants purify their own followers and the whole world.
Text 69: Their association makes holy places holy, works auspicious, and the scriptures authoritative.
Text 70: The intimate servants of the Supreme Lord are fully absorbed in loving Him.
Text 71: Thus the pure devotees' forefathers become joyful, the demigods dance, and the world feels protected by good masters.
Text 72: There are no distinctions among such pure devotees in terms of social class, education, bodily beauty, family status, wealth, occupation, and so on.
Text 73: Pure devotees are not distinguished by externals like social class, for they belong to the Lord.
Text 74: One should not indulge in argumentative debate.
Text 75: Such argumentation leads to excessive entanglements and is never decisive.
Text 76: One should respect the revealed scriptures of devotional service and discharge the duties they prescribe.
Text 77: Patiently enduring till the time when one can put aside material happiness, distress, desire, and false gain, one should not waste even a fraction of a second.
Text 78: One should cultivate such good qualities as nonviolence, truthfulness, cleanliness, compassion, and faith.
Text 79: Those who are free of doubts should constantly worship the Supreme Lord with all their hearts.
Text 80: When He is glorified, the Lord swiftly reveals Himself to His devotees and allows them to know Him as He is.
Text 81: Devotional service is the most precious possession of a person who honestly uses his mind, body, and words.
Text 82: Although devotional service is one, it becomes manifested in eleven forms of attachment: attachment to the Lord's glorious qualities, to His beauty, to worshiping Him, to remembering Him, to serving Him, to reciprocating with Him as a friend, to caring for Him as a parent, to dealing with Him as a lover, to surrendering one's whole self to Him, to being absorbed in thought of Him, and to experiencing separation from Him. This last is the supreme attachment.
Text 83: Thus say the founding authorities of devotional service: the Kumāras, Vyāsa, Śuka, Śāṇḍilya, Garga, Viṣṇu, Kauṇḍilya, Śeṣa, Uddhava, Aruṇi, Bali, Hanumān, Vibhīṣaṇa, and others—speaking without fear of worldly gossip and sharing among themselves one and the same opinion.
Text 84: Anyone who trusts these instructions spoken by Nārada and is convinced by them will be blessed with devotion and attain the most dear Lord. Yes, he will attain the most dear Lord.
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