तस्य परमानन्दैकरूपस्य स्वपरानन्दिनी स्वरूपशक्तिर्या ह्लादिनीनाम्नी वर्तते, प्रकाशवस्तुनः स्वपरप्रकाशनशक्तिवत्परमवृत्तिरूपैवैषा । तां च भगवान्स्ववृन्दे निक्षिपन्नेव नित्यं वर्तते । तत्सम्बन्धेन च स्वयमतितरां प्रीणातीति । अत एव तस्य प्रीतिरूपस्यापि भक्तिप्रीणनीयत्वमाह—यत्प्रीणनाद्बर्हिषि देवतिर्यङ्मनुष्यवीरुत्तृणमाविरिञ्चात्, प्रीयेत सद्यः स ह विश्वजीवः प्रीतः स्वयं प्रीतिमगाद् गयस्य ।
tasya paramānandaika-rūpasya sva-parānandinī svarūpa-śaktir yā hlādinī-nāmnī vartate, prakāśa-vastunaḥ sva-para-prakāśana-śaktivat parama-vṛtti-rūpaivaiṣā | tāṁ ca bhagavān sva-vṛnde nikṣipann eva nityaṁ vartate | tat-sambandhena ca svayam atitarāṁ prīṇātīti | ata eva tasya prīti-rūpasyāpi bhakti-prīṇanīyatvam āha—yat-prīṇanād barhiṣi deva-tiryaṅ-manuṣya-vīrut-tṛṇam ā viriñcāt, prīyeta sadyaḥ sa ha viśva-jīvaḥ prītaḥ svayaṁ prītim agād gayasya |
(Bhakti Sandarbha: 142)
“Like the śakti [i.e.. capability] of a luminous object to illuminate itself and others, this [i.e., bhakti] is indeed the supreme vṛtti of the svarūpa-śakti of he who is the sole embodiment of supreme bliss [i.e., Bhagavān] which is the cause of bliss for himself and others and existent with the name hlādinī. Bhagavān perpetually casts this [i.e., bhakti, the supreme vṛtti, known as hlādinī, of his svarūpa-śakti] into his own group [i.e., his bhaktas], and by connection with that [i.e., by then receiving expressions of bhakti from his bhaktas] personally delights profusely. Therefore, Śrī Śukadeva describes his being able to be pleased by bhakti even though he is the embodiment of pleasure (prīti) [in SB 5.15.13], ‘He because of whose pleasure the devas, animals, human beings, and plants beginning with Brahmā immediately become pleased, [he who is] the very life of the universe, [and] pleasure himself [i.e., the very embodiment of pleasure], became pleased at the sacrifice of [King] Gaya [i.e., by the bhakti offered to him therein].’”