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tasmāt kevala-tan-mādhurya-tātparyatvenaiva prītitve siddhe tātparyāntarādau sati prīter asmayag-āvirbhāva iti siddham | sa ca dvividhaḥ, tad-ābhāsasyaivodayaḥ īṣad-udgamaś ca | antyaś ca dvividhaḥ, kadācid udbhavat-tac-chavi-mātratvaṁ tasyā evodayāvasthā ca | tatra yatrānya-tātparyaṁ tatra tad-ābhāsatvam | yatra prīti-tātparyābhāvas tatra kadācid udbhavat-tac-chavi-mātratvam | yatra tat-tātparyam anyāsaṅgas tu daivāt tatra tasyā udayāvasthā ca | anyāsaṅgasya gauṇatvam | tac ca dvividham | naṣṭa-prāyatvam ābhāsa-mātratvaṁ ca | tayoḥ pūrvatra tasyāḥ prathamodayāvasthā | uttaratra prakaṭodayāvasthā | tasmāt prathamodaya-paryanta evāsamyag-āvirbhāvaḥ | prakaṭodayasya tu samyaktvam eva | yatra tv anyāsaṅga eva na vidyate tatra darśita-prabhāva-nāmāna āvirbhāvā jñeyāḥ | tatra prakaṭodayam ārabhyaiva bhakty-ākhye’pavarge jīvan-muktāḥ | prāptāyāṁ bhagavat-pārṣadatāyāṁ paramam uktāḥ | nitya-pārṣadās tu nitya-muktā jñeyāḥ |
(Prīti Sandarbha: 73)

“Therefore, since the nature of prīti (prītitva) is established definitively as having the aim (tātparya) of [relishing] his [i.e., Bhagavān’s] sweetness (mādhurya) alone, [the existence of] an incomplete manifestation of prīti is established when there is another aim and so on. That [i.e., an incomplete manifestation of prīti] is of two types: (1) that arising from only a semblance thereof (prīti-ābhāsa-udaya) [as described in SB 3.28.34, 3.25.26, 6.9.30 (see PRS 74)], and (2) a slight emergence [of prīti] (prīti-īṣad-udgama). The latter [i.e., a slight emergence of prīti] is also of two types: (2a) being no more than the occasionally visible light thereof [i.e., the occasionally perceptible external brightness of prīti] (kadācid udbhavat-prīti-chavi-mātratva), and (2b) the state of it itself arising [i.e., prīti that has begun, but not has fully, arisen] (prīty-udayāvasthā). In this regard, (1) being a semblance of that [i.e., prīti] occurs where there is another aim (tātparya) [i.e., an aim other than prīti’s aim of relishing Bhagavān’s sweetness (mādhurya)]. (2a) Being no more than the occasionally visible light thereof occurs where there is an absence of the aim of prīti [i.e., the aim of relishing Bhagavān’s sweetness (mādhurya), but also no presence of another aim [as described in SB 6.1.19 (see PRS 74)]. (2b) The state of its arising occurs where there is that aim [i.e., prīti’s aim of relishing Bhagavān’s sweetness (mādhurya)] but attachment to something else is [also] present providentially. [In this case,] Attachment to something else has secondariness [i.e., it is secondary, while prīti is primary], and that is of two types: (2b-i) [the secondary attachment to something else] being nearly destroyed, and (2b-ii) [the secondary attachment to something else] being no more than a semblance [i.e., not real attachment]. In regard to these two [states of prīti, viz., 2b-i and 2b-ii], the state of its [i.e., prīti’s] first arising [which is akin to the first rays of the sun that become visible in the morning before the sun itself actually rises] (prīti-prathamodaya-avasthā) occurs in the former [viz., 2b-i, as described in SB 1.18.22 (see PRS 75)], and the state of [prīti’s] manifest [i.e., visible] arising [which is akin to the sun itself in the act of rising] (prīti-prakaṭodaya-avasthā) occurs in the latter [viz., 2b-ii, as described in SB 5.1.5, 7.4.42 (see PRS 76)]. Therefore, there is an incomplete manifestation [of prīti] until the [stage of prīti’s] first arising (prathamodaya-avasthā), whereas [prīti’s state of] manifest arising (prakaṭodaya-avasthā) has completeness [i.e., it is categorized as a complete manifestation of prīti]. Manifestations [of prīti] called darśita-prabhāva [i.e., manifestations of prīti wherein prīti’s influence (prabhāva) is shown (darśita)] are to be known [to be present] where attachment to anything else is definitively non-existent. In this regard, beginning from [the state of prīti’s] manifest arising (prīti-prakaṭodaya-avasthā) [in the case of 2b-ii] in event of the [type of] liberation (apavarga) known as bhakti, there are jīvan-muktas [i.e., bhaktas in whom prīti’s manifest arising has begun are recognized to be jīvan-muktas]. When the status of being an associate of Bhagavān is attained, they are called supreme (parama) [i.e., parama-muktas]. Eternal associates, however, are to be known as the eternally liberated (nitya-muktas).”