परमात्मत्वादिलक्षणनानावस्थभगवत्साक्षात्कार एव तत्रापि परमः । (१) तत्र सत्यपि निरुपधिप्रीत्यास्पदत्वस्वभावस्य तस्य स्वरूपधर्मान्तरवृन्दसाक्षात्कृतौ परमत्वे प्रीतिभक्त्यादिसंज्ञं प्रियत्वलक्षणधर्मविशेषसाक्षात्कारमेव परमतमत्वेन मन्यन्ते । (२) तया प्रीत्यैवात्यन्तिकदुःखनिवृत्तिश्च । (३) यां प्रीतिं विना तत्स्वरूपस्य तद्धर्मान्तरवृन्दस्य च साक्सात्कारो न सम्पद्यते । (४) यत्र सा तत्रावश्यमेव सम्पद्यते । (५) यावत्येव प्रीतिसम्पत्तिः, तावत्येव तत्सम्पत्तिः । (६) सम्पद्यमाने सम्पन्ने च तस्मिन्साधिकमाविर्भवति ।
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].”
Commentary
Śrī Jīva Gosvāmīpāda goes on in this anuccheda to cite verses from Śrīmad Bhāgavatam and other śāstras to substantiate each of the six aforementioned aspects of prīti: in regard to (1), he cites SB 11.20.33, in regard to (2), SB 5.5.6, to (3) SB 11.14.21, to (4) a statement of Māṭhara-śruti, to (5), SB 11.2.42, and to (6), a statement of the Vāsudeva Upaniṣad.