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atha śrī-bhagavat-prīti-lakṣaṇa-vākyānāṁ niṣkarṣaḥ | nikhila-paramānanda-candrikā-candramasi-sakala-bhuvana-saubhāgya-sāra-sarvasva-sattva-guṇopajīvyānanta-vilāsa-mayāmāyika-viśuddha-sattvānavaratollāsād asamordhva-madhure śrī-bhagavati katham api cittāvatārād anapekṣita-vidhiḥ svarasata eva samullasantī viṣayāntarair anavacchedyā tātparyāntaram asahamānā hlādinī-sāra-vṛtti-viśeṣa-svarūpā bhagavad-ānukūlyātmaka-tad-anugata-tat-spṛhādi-maya-jñāna-viśeṣākārā tādṛśa-bhakta-mano-vṛtti-viśeṣa-dehā pīyūṣa-pūrato’pi sarasena svenaiva sva-dehaṁ sarasayantī bhakta-kṛtātma-rahasya-saṅgopana-guṇa-maya-rasanā-bāṣpa-muktādi-vyakta-pariṣkārā sarva-guṇaika-nidhāna-svabhāvā dāsīkṛtāśeṣa-puruṣārtha-sampattikā bhagavat-pātivratya-vrata-varyā-paryākulā bhagavan-manoharaṇaikopāya-hāri-rūpā bhāgavatī prītis tam upasevamānā virājata iti |
(Prīti Sandarbha: 78)

“Now, the essence of the [aforementioned] statements about the characteristics of prīti for Śrī Bhagavān [is summarized]. Śrī Bhagavān—the Moon refulgent with the moonlight of the totality of the highest bliss, he of unsurpassed and unparalleled sweetness (madhura) by virtue of the everlasting elation produced by [his] completely pure sattva [lit., ‘existence’] beyond māyā which is (1) filled with endless play (vilāsa), (2) the sustenance of [prākṛta] sattva-guṇa, and (3) the essence and entirety of [all] the good fortune [found] throughout all the worlds—divine (Bhāgavatī) prīti for Bhagavān [i.e., Bhagavān as he has thus been described]—(1) non-dependent on injunctions because of descending into the citta somehow [i.e., of its own accord by the gracious wish of Śrī Bhagavān], (2) fully elating entirely naturally [i.e., solely by virtue of her own nature and the nature of her object, Bhagavān], (3) inseparable [from him] by any other object, (4) intolerant of any other intention [alt., aim] (tātparya) [than him], (5) in constitution (svarūpa) a special vṛtti of the essence of hlādinī [i.e., of the hlādinī-vṛtti of Bhagavān’s svarūpa-śakti], (6) in appearance (ākāra) a particular form of awareness (jñāna) constituted of favorability (ānukūlya) towards Bhagavān and filled with desire [for Bhagavān] and so forth following [in the wake of] that [favorability towards him; i.e., a particular form of awareness (jñāna) constituted of favorability (ānukūlya) towards Bhagavān that is filled with elation caused by experience of Śrī Bhagavān as a result of desire for Śrī Bhagavān arising from favorability (ānukūlya) towards Śrī Bhagavān], (7) in figure (deha) a particular vṛtti in the mind of such a bhakta, (8) imbuing her own figure (deha) with rasa [i.e., relishability] greater than even a dessert made of ambrosia [i.e., than even the finest sweets that can be found in Svarga] solely by means of her own rasa [i.e., her own inherent relishability], (9) bearing the visible decorations (pariṣkāra) of the pearls of tears, an ornamental girdle made of the quality exhibited by a bhakta of hiding one’s own secrets, and so on, (10) in nature (svabhāva) a superb reservoir of all qualities, (11) in affluence (sampattikā) having made all the puruṣārthas maidservants, (12) greatly excited as a varyā [i.e., a bride who chooses her own husband] devoted to her vow of fidelity (pātivratya) to Bhagavān, and (13) captivating in beauty (rūpā) the sole approach [i.e., undertaking] of which is captivation of Bhagavān’s mind—[as such, personified prīti for Bhagavān] dazzles as she adores him.”