karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt
karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt svayam eva tābhyāṁ nyakkāraḥ | tatra sākṣāt-sāmmukhye ca nirviśeṣa-sāmmukhyaṁ jñānam | saviśeṣasyāpi tattvasya bhagavattvaṁ paramātmatvaṁ ceti mukhyam āvirbhāva-dvayam iti saviśeṣa-sāmmukhya-rūpāyā bhaktes tu mukhyaṁ bheda-dvayaṁ bhagavan-niṣṭhatvaṁ paramātma-niṣṭhatvaṁ ceti |
(Bhakti Sandarbha: 176)
“Because of karma’s extending [only] up to the appearance of jñāna or bhakti, that is, the [two] forms of direct intentness (sākṣāt-sāmmukhya) [upon the Para-tattva], discarding [of karma] by them [i.e., by jñāna and bhakti] occurs of its own accord [i.e., automatically once jñāna or bhakti come about]. Therein, furthermore, among the two [forms of] direct intentness [upon the Para-tattva] (sākṣāt-sāmmukhya), intentness (sāmmukhya) upon the unqualified (nirviśeṣa) [aspect of the Para-tattva] is [called] jñāna. The Qualified (saviśeṣa) Tattva also has two primary manifestations, Bhagavān-ness (Bhagavattva) and Paramātmā-ness (Paramātmatva), and thus bhakti, the nature of which is intentness (sāmmukhya) upon the qualified (saviśeṣa) [aspect of the Para-tattva], has two primary divisions: fixity upon Bhagavān and fixity upon Paramātmā.”