तदेकमेवाखण्डानन्दस्वरूपं तत्त्वं थूत्कृतपारमेष्ठ्यादिकानन्दसमुदयानां परमहंसानां साधनवशात्तादात्म्यमापन्ने, सत्यामपि तदीयस्वरूपशक्तिवैचित्र्यां तद्ग्रहणासामर्थ्ये चेतसि यथा सामान्यतो लक्षितं, तथैव स्फुरद्वा, तद्वदेवाविविक्तशक्तिशक्तिमत्ताभेदतया प्रतिपाद्यमानं वा ब्रह्मेति शब्द्यते ।
tad ekam evākhaṇḍānanda-svarūpaṁ tattvaṁ thūtkṛta-pārameṣṭhyādikānanda-samudayānāṁ paramahaṁsānāṁ sādhana-vaśāt tādātmyam āpanne, satyām api tadīya-svarūpa-śakti-vaicitryāṁ tad-grahaṇāsāmarthye cetasi yathā sāmānyato lakṣitaṁ, tathaiva sphurad vā, tadvad evāvivikta-śakti-śaktimattā-bhedatayā pratipādyamānaṁ vā brahmeti śabdyate |
(Bhagavat Sandarbha: 2)
“When transcendentalists (paramahaṁsas) who have spat on the bliss of supremacy and so forth [i.e., all varieties of so-called happiness that exist throughout saṁsāra, including even that of Lord Brahmā, who holds the supreme position within the fourteen worlds] attain as a result of sādhana a state of identity (tādātmya) [i.e., a qualified degree of oneness based on cognitive self-identification] with the one [Absolute] Reality which is undivided and of the nature of bliss, or, when it [i.e., that Absolute Reality] manifests exactly as it is generally regarded [by them] in their minds that are unable to perceive the variegation of its inherent (svarūpa) śakti [i.e., when it manifests without any sort of specificity as non-differentiated consciousness apparently equivalent in nature to the self (ātmā) in response to their being cognitively fixed in a state of self-identification with that Absolute Reality as non-differentiated consciousness], or when it as such is to be defined without discrimination between its possessing the division of being [both] śakti and the possessor of śakti (śaktimat), it is known as Brahman.”