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tathā tat-priya-vargaś ca pūrvaṁ darśitaḥ ‘tulayāma lavenāpi’ ity ādinā | asya bhagavad-viṣaya-prīty-ālambanatvam api yuktam | smaraṇādi-pathaṁ gate hy asmiṁs tad-ādhārā sā prītir anubhūyate | ālambana-śabdaś ca viṣayādhārayor vartana iti | … tad evam api yam āśritya śrī-bhagavati sa prīti-viśeṣaḥ pravartate, sa evālambano jñeyaḥ | anye tūddīpanāḥ | athaivaṁ sa-vāsana-bhinna-vāsanaka-dvidha-tat-priya-varga-viṣayā ca yā prītiḥ sāpi tat-prīty-ādhāratvenaiva na tu sva-sambandhādinā | ata eva tat-priya-varge’pi sva-sambandha-hetukāṁ prītiṁ niṣidhya śrī-bhagavaty eva tām abhyarthya punas tat-priya-varge tad-ādhāratvenaiva prītim aṅgīkaroti | atha tatra niṣedhaḥ—‘atha viśveśa viśvātman viśva-mūrte svakeṣu me | sneha-pāśam imaṁ chindhi dṛḍhaṁ pāṇḍuṣu vṛṣṇiṣu ||’ atha abhyarthanā—‘tvayi me’nanya-viṣayā matir madhu-pate’sakṛt | ratim udvahatād addhā gaṅgevaugham udanvati ||’ atha aṅgīkāraḥ—‘śrī-kṛṣṇa kṛṣṇa-sakha vṛṣṇy-ṛṣabhāvani-dhrug-rājanya-vaṁśa-dahanānapavarga-vīrya | govinda go-dvija-surārti-harāvatāra yogeśvarākhila-guro bhagavan namas te ||’ atra śrī-kṛṣṇa-sakhety ādi-sambodhenais tat-prīty-ādhāratvenārjunādiṣv api prītir aṅgīkṛtyā | evaṁ ‘vṛknaḥ’ ity ādi-dvayaṁ śrīmad-uddhava-vākyam api saṅgamanīyam | yathā—‘vṛkṇaś ca me sudṛḍhaḥ sneha-pāśo dāśārha-vṛṣṇy-andhaka-sātvateṣu | prasāritaḥ sṛṣṭi-vivṛddhaye tvayā sva-māyayā hy ātma-subodha-hetinā || namo’stu te mahā-yogin prapannam anuśādhi mām | yathā tvac-caraṇāmbhoje ratiḥ syād anapāyinī ||’ sṛṣṭi-vivṛddhaye tvayā svādhīnayā māyayā yo dehādi-sambandhajaḥ sneha-pāśaḥ prasāritaḥ sa vṛkṇaś chinnaḥ | kena? ātma-subodha-hetinā, tvadīya-prīty-utpādaka-śobhana-jñāna-lakṣaṇa-śastreṇa | adhunā tvat-sambandhenaiva sa bhātīty arthaḥ | ata evottara-padyam api tathaiva | iyaṁ coktiḥ śrīmad-uddhavasya siddhatvān na sambahavatīti sva-vyājenānyān uddiśyaiveti jñeyam |
(Excerpted from Prīti Sandarbha: 112–115 and Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 1.8.41–43)

“Similarly [i.e., just as Śrī Kṛṣṇa was shown to be the objective support (viṣayālambana) of prīti], his dear ones were also shown [to be the “vessel-supports” (āśrayālambanas) of prīti] in accord with [the statement in SB 1.18.13], ‘Let us not equate Svarga or non-repetition of birth [i.e., mokṣa], much less the blessings [i.e., wealth] of mortals, with even an instant of association with those who are devoted to Bhagavān.’ Their being supports of prīti the object of which is Bhagavān is also appropriate since that prīti, the substratum of which is them, is experienced in them when he is situated on the path of [their] remembrance and forth. The word __ālambana__, furthermore, signifies both the object (viṣaya) and substratum (ādhāra) [of prīti]. … Thus, in this way as well, only the one [i.e., the particular dear one of Śrī Bhagavān] by taking shelter in whom a particular form of this prīti for Śrī Bhagavān proceeds [from the heart of the dear one towards its object, Śrī Bhagavān] is to be known as the support (ālambana) [of prīti], whereas others [i.e., other dear ones of Śrī Bhagavān] are excitants (uddīpanas) [of that prīti]. Now, similarly, even that prīti the object (viṣaya) of which is his [i.e., Bhagavān’s] dear ones, who are of two types—(1) of like inclination (vāsanā) and (2) of different inclination (vāsanā) [with respect to a particular bhakta’s inclination (vāsanā)]—exists only because of [those dear ones’] being substrata of prīti for him, and not, rather, because of a [a particular dear associate’s] own relationship or otherwise [with them]. Therefore, one [i.e., a particular dear associate of Śrī Bhagavān] terminates [one’s] prīti even for his [i.e., Bhagavān’s] dear ones the cause of which is one’s own relationship [with them], prays for that [i.e., prīti] only in relation to Śrī Bhagavān, and then accepts prīti for his dear ones only because of [their] being substrata of that [i.e., prīti for him]. Now, the termination in this regard [is illustrated in the following prayer of Śrī Kuntī Devī to Śrī Kṛṣṇa in SB 1.8.41], ‘Now, O Lord of the universe, O Giver of consciousness to the universe, O Form of the universe, please cut this strong bond of affection of mine for my relatives, the Pāṇḍavas and Vṛṣṇis.’ Now, the prayer [for prīti solely for Śrī Bhagavān, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.42], ‘O Madhupati, may my mind, having no other object [but for you], continuously [i.e., without cessation, and without regard for obstacles] carry forth rati for you, just as the Gaṅgā carries forth its stream [i.e., its water, continuously towards the ocean, disregarding all obstacles in its path].’ Now, the acceptance [of prīti for dear ones of Śrī Bhagavān because of their being substrata of prīti for him, as illustrated in the next statement of Śrī Kuntī Devī in SB 1.8.43], ‘O Śrī Kṛṣṇa! O Friend of Arjuna! O Best of the Vṛṣṇis! O you who are the fire upon the dynasties of kings who are destructive of the earth! O you who are of unlimited potency! O Govinda! O you whose descent is for removing the distress of the cows, twice-born, and suras! O Master of Yoga! O Guru of all! O Bhagavān! Obeisance unto you.’ Here, by means of the invocations, ‘O blessed Friend of Arjuna’ and so forth, prīti even for Arjuna and others on account of [their] being substrata of prīti for him [i.e., Bhagavān] is accepted. “The statement of Śrīmad Uddhava [to Śrī Kṛṣṇa] in the two [verses] beginning __vṛknaḥ__ … [i.e., SB 11.29.39–40] is also to be contextualized in this way. ‘The exceedingly firm bond of my affection for the Dāśārhas, Vṛṣṇis, Andhakas, and Sātvatas, which was extended by your own māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away with the weapon of fine understanding of the Self [viz., you]. May my obeisance be [offered] unto you, O Greatest of yogīs. Please instruct me, who have taken shelter [in you], so that I may have everlasting rati for your lotus feet.’ [This citation is explained as follows:] This bond of [my] affection born of relationships with bodies and so on, which was extended [i.e., created and made extensive] by you by means of [your] independent māyā for the purpose of perpetuating the emanation [i.e., the universe], has been cut away. With what? With the weapon of fine understanding of the Self, that is, with the weapon in the form of brilliant knowledge productive of prīti for you. Now, that [bond of affection] shines only in relationship to you. This is the meaning. Therefore, the latter verse [i.e., SB 11.29.40] too is exactly so [i.e., it is spoken with the same sense and intent]. Because of Śrīmad Uddhava’s being a siddha, this statement [of his], furthermore, is not possible [for him to make on his own account]. Therefore, it is to be understood to be [spoken] only for the sake of others on the pretext of referring to himself.”