paramātmatvādi-lakṣaṇa-nānāvastha-bhagavat-sākṣātkāra eva tatrāpi paramaḥ
paramātmatvādi-lakṣaṇa-nānāvastha-bhagavat-sākṣātkāra eva tatrāpi paramaḥ | (1) tatra saty api nirupadhi-prīty-āspadatva-svabhāvasya tasya svarūpa-dharmāntara-vṛnda-sākṣātkṛtau paramatve prīti-bhakty-ādi-saṁjñaṁ priyatva-lakṣaṇa-dharma-viśeṣa-sākṣātkāram eva paramatamatvena manyante | (2) tayā prītyaivātyantika-duḥkha-nivṛttiś ca | (3) yāṁ prītiṁ vinā tat-svarūpasya tad-dharmāntara-vṛndasya ca sāksātkāro na sampadyate | (4) yatra sā tatrāvaśyam eva sampadyate | (5) yāvaty eva prīti-sampattiḥ, tāvaty eva tat-sampattiḥ | (6) sampadyamāne sampanne ca tasmin sādhikam āvirbhavati |
(Prīti Sandarbha: 1)
“Direct perception (sākṣātkāra) of Bhagavān in various states, such as that the character of which is [his] being Paramātmā and so on, is supreme in this regard as well [i.e., in regard to the aforementioned conclusion that direct perception (sākṣātkāra) of the Supreme Entity (Parama-tattva) manifest with clear specificity as Bhagavān is superior to direct perception of the Supreme Entity manifest without clear specificity as Brahman]. (1) Although this is so and direct perception (sākṣātkāra) of other inherent qualities of his [i.e., Bhagavān’s] is [accepted to be] supreme [since direct perception of him is in general accepted to be supreme], direct perception (sākṣātkāra) of the particular quality of priyatva [i.e., ‘dearness’] of he [i.e., Bhagavān] who by nature is the object of unconditional prīti, is considered the supreme-most [i.e., although direct perception (sākṣātkāra) of the Supreme Entity (Parama-tattva) with clear specificity as Bhagavān is considered to be supreme, this is a general understanding, and more specifically, direct perception of Bhagavān’s inherent quality of priyatva, that is, the direct perception of him known by terms such as prīti, prema, bhakti, rati, and bhāva, wherein he is directly perceived specifically on the basis of his inherent nature of being the ultimate object of unconditional prīti, is the supreme-most direct perception of him]. (2) By that prīti [i.e., by such direct perception of him] alone the absolute cessation of suffering also occurs [i.e., even direct perception of him does not lead to the absolute cessation of suffering if it is devoid of the nature of prīti]. (3) Without this prītī, direct perception (sākṣātkāra) of his nature (svarūpa) [i.e., his nature in general] and his other qualities does not occur [i.e., Bhagavān’s true nature and qualities are not perceived without prīti]. (4) In whomever this [prīti] is present, that [i.e., direct perception (sākṣātkāra) of his nature (svarūpa) and other qualities] certainly occurs. (5) As far as there is attainment of prīti [alt., as far as the wealth of prīti is present], so far exactly there is attainment of that [i.e., of direct perception (sākṣātkāra) of his nature (svarūpa) and other qualities]. (6) In one in whom attainment [of prīti] is [in the process of] occurring, and in one in whom it has been attained, that [i.e., direct perception (sākṣātkāra) of his nature (svarūpa) and other qualities] manifests to a [comparatively] greater extent [respectively, i.e., that direct perception manifests somewhat in one in whom the attainment of prīti is still in the process of occurring, and it manifests more so in one in whom the attainment of prīti has already occurred].”