तदेकं तत्त्वं स्वरूपभूतयैव शक्त्या कमपि विशेषं धर्तुं परासामपि शक्तीनां मूलाश्रयरूपं, तदनुभावानन्दसन्दोहान्तर्भाविततादृशब्रह्मानन्दानां भागवतपरमहंसानां तथानुभवैकसाधकतमतदीयस्वरूपानन्दशक्तिविशेषात्मकभक्तिभावितेष्वन्तर्बहिरपीन्द्रियेषु परिस्फुरद्वा, तद्वद्विविक्ततादृशशक्तिशक्तिमत्ताभेदेन प्रतिपाद्यमानं वा भगवानिति शब्द्यते । … एवं चानन्दमात्रं विशेष्यं, समस्ताः शक्तयो विशेषणानि, विशिष्टो भगवानित्यायातम् । तथा चैवं वैशिष्ट्ये प्राप्ते पूर्णाविर्भावत्वेनाखण्डतत्त्वरूपोऽसौ भगवान् । ब्रह्म तु स्फुटम् अप्रकटितवैशिष्ट्याकारत्वेन तस्यैवासम्यगाविर्भाव इत्यायातम् ।
tad ekaṁ tattvaṁ svarūpa-bhūtayaiva śaktyā kam api viśeṣaṁ dhartuṁ parāsām api śaktīnāṁ mūlāśraya-rūpaṁ, tad-anubhāvānanda-sandohāntarbhāvita-tādṛśa-brahmānandānāṁ bhāgavata-paramahaṁsānāṁ tathānubhavaika-sādhakatama-tadīya-svarūpānanda-śakti-viśeṣātmaka-bhakti-bhāviteṣv antar-bahir apīndriyeṣu parisphurad vā, tadvad vivikta-tādṛśa-śakti-śaktimattā-bhedena pratipādyamānaṁ vā bhagavān iti śabdyate | … evaṁ cānanda-mātraṁ viśeṣyaṁ, samastāḥ śaktayo viśeṣaṇāni, viśiṣṭo bhagavān ity āyātam | tathā caivaṁ vaiśiṣṭye prāpte pūrṇāvirbhāvatvenākhaṇḍa-tattva-rūpo’sau bhagavān | brahma tu sphuṭam aprakaṭita-vaiśiṣṭyākāratvena tasyaivāsamyag āvirbhāva ity āyātam |
(Bhagavat Sandarbha: 2–3)
“When the one [Absolute] Reality, which is by nature the fundamental shelter of [all] other śaktis, to manifest some type of [wonderful] specificity solely by means of its own inherent śakti, fully manifests to the internal and external senses of devoted transcendentalists (bhāgavata-paramahaṁsas), subsumed in whose [experience of an] abundance of bliss from experience thereof [i.e., of the Absolute Reality so manifest with specificity] is such [experience of the] bliss of Brahman, [and whose internal and external senses are] imbued with bhakti [which is] constituted of a specific inherent śakti of bliss thereof [i.e., of that Absolute Reality] that is singularly most effectual of such experience [of that Absolute Reality’s manifest specificity], or, when it as such is to be defined with discrimination between the distinction of [its] being [both] śakti and the possessor of śakti (śaktimat), it is known as Bhagavān. … In this way, furthermore, it is understood that bliss alone is the qualificand (viśeṣya), all śaktis are [its] qualifiers (viśeṣaṇas), and Bhagavān is the qualified entity (viśiṣṭa). Furthermore, when possessed of such specificity (vaiśiṣṭya), that undivided [Absolute] Reality is Bhagavān on account of being the complete manifestation [thereof], whereas Brahman, evidently, is an incomplete manifestation thereof on account of [its] being an appearance devoid of manifest specificity. This is understood.”