पुरुषप्रयोजनं तावत्सुखप्राप्तिर्दुःखनिवृत्तिश्च । श्रीभगवत्प्रीतौ तु सुखत्वं दुःखनिवर्तकत्वं चात्यन्तिकमिति । एतदुक्तं भवति—यत्खलु परमतत्त्वं शास्त्रप्रतिपाद्यत्वेन पूर्वं निर्णीतं, तदेव सदनन्तपरमानन्दत्वेन सिद्धम् । … नानास्वरूपधर्मतोऽपि तस्य केवलानन्दस्वरूपत्वमेव च दर्शितम् । तथाभूतमार्तण्डादिमण्डलस्य केवलज्योतिष्ट्ववत् ।
puruṣa-prayojanaṁ tāvat sukha-prāptir duḥkha-nivṛttiś ca | śrī-bhagavat-prītau tu sukhatvaṁ duḥkha-nivartakatvaṁ cātyantikam iti | etad uktaṁ bhavati—yat khalu parama-tattvaṁ śāstra-pratipādyatvena pūrvaṁ nirṇītaṁ, tad eva sad-ananta-paramānandatvena siddham | … nānā-svarūpa-dharmato’pi tasya kevalānanda-svarūpatvam eva ca darśitam | tathā-bhūta-mārtaṇḍādi-maṇḍalasya kevala-jyotiṣṭvavat |
(Prīti Sandarbha: 1)
“The aim (prayojana) of an embodied being (puruṣa), fundamentally, is the attainment of happiness and elimination of suffering, and only in prīti for Śrī Bhagavān are happiness and elimination of suffering absolute. Thus, this is said: only that Supreme Entity (Parama-tattva), who was ascertained previously [i.e., in the first four sandarbhas] as being the object to be taught by the śāstra, is established [by the śāstra] as being eternal, infinite, paramount bliss. … Although possessed of various inherent characteristics, his [i.e., that Supreme Entity’s] verily being of the nature of bliss alone is also shown [in śāstra, i.e., his fundamental nature, upon which all of his other attributes are based, is bliss (ānanda) alone], just as the sun, which has [within it] the there existent Mārtaṇḍa [i.e., the devatā Sūrya] and so forth [i.e., as well as Sūryadeva’s chariot, horses, etc.], is [fundamentally] of the nature of light alone.”