तच्च परमं तत्त्वं द्विधाविर्भवति—अस्पष्टविशेषत्वेन, स्पष्टस्वरूपभूतविशेषत्वेन च । तत्र ब्रह्माख्यास्पष्टविशेषपरतत्त्वसाक्षात्कारतोऽपि भगवत्परमात्माद्याख्यस्पष्टविशेषतत्साक्षात्कारस्योत्कर्षं भगवत्सन्दर्भे—जिज्ञासितमधीतं च ब्रह्म यत्तत्सनातनम् । तथापि शोचस्यात्मानम् अकृतार्थ इव प्रभो ॥ इत्यादिप्रकरणप्रघट्टकेन दर्शितवानस्मि ।
tac ca paramaṁ tattvaṁ dvidhāvirbhavati—aspaṣṭa-viśeṣatvena, spaṣṭa-svarūpa-bhūta-viśeṣatvena ca | tatra brahmākhyāspaṣṭa-viśeṣa-para-tattva-sākṣātkārato’pi bhagavat-paramātmādy-ākhya-spaṣṭa-viśeṣa-tat-sākṣātkārasyotkarṣaṁ bhagavat-sandarbhe—jijñāsitam adhītaṁ ca brahma yat tat sanātanam | tathāpi śocasy ātmānam akṛtārtha iva prabho || ity-ādi-prakaraṇa-praghaṭṭakena darśitavān asmi |
(Prīti Sandarbha: 1)
“That Supreme Entity (Parama-tattva), furthermore, appears in two ways: (1) without clear specificity and (2) with clear, inherent specificity. In this regard, we saw the superiority of direct perception (sākṣātkāra) of [the aspect of] the Supreme Entity with clear specification known as Bhagavān, Paramātmā, and so forth, even in comparison to direct perception (sākṣātkāra) of that [aspect of the Supreme Entity] without clear specification known as Brahman in Bhagavat Sandarbha (87) in the section and discussion related to [SB 1.5.4], ‘O Master, you have also inquired into and realized that Brahman which is eternal. So, why do you still lament as though you yourself are unsuccessful?’”