तदेवं भगवदर्पितधर्मादिसाध्यत्वात्तां विनान्येषाम् अकिञ्चित्करत्वात्, तस्याः स्वत एव समर्थत्वात्, स्वलेशेन स्वाभासादिनापि परमार्थपर्यन्तप्रापकत्वात्, सर्वेषां वर्णानां नित्यत्वाच्च, साक्षाद्भक्तिरूपं तत्साम्मुख्यमेवात्राभिधेयं वस्त्विति स्थितम् । इयमेव केवलत्वादनन्यताख्या । … तस्याश्च महादुर्बोधत्वं महादुर्लभत्वं चोक्तम् … । … तदेवं तस्याः श्रवणादिरूपायाः साक्षाद्भक्तेः सर्वविघ्ननिवारणपूर्वकसाक्षाद्भगवत्प्रेमफलदत्वे स्थिते परमदुर्लभत्वे च सत्यन्यकामनया च नाभिधेयत्वम् । … तन्मात्रकामनायां च भक्तेरेवाकिञ्चनत्वमकामत्वं च संज्ञापितम् । … तथेयमेवैकान्तितेत्युच्यते ।
tad evaṁ bhagavad-arpita-dharmādi-sādhyatvāt tāṁ vinānyeṣām akiñcitkaratvāt, tasyāḥ svata eva samarthatvāt, sva-leśena svābhāsādināpi paramārtha-paryanta-prāpakatvāt, sarveṣāṁ varṇānāṁ nityatvāc ca, sākṣād bhakti-rūpaṁ tat-sāmmukhyam evātrābhidheyaṁ vastv iti sthitam | iyam eva kevalatvād ananyatākhyā | … tasyāś ca mahādurbodhatvaṁ mahādurlabhatvaṁ coktam … | … tad evaṁ tasyāḥ śravaṇādi-rūpāyāḥ sākṣād-bhakteḥ sarva-vighna-nivāraṇa-pūrvaka-sākṣād-bhagavat-prema-phaladatve sthite parama-durlabhatve ca saty anya-kāmanayā ca nābhidheyatvam | … tan-mātra-kāmanāyāṁ ca bhakter evākiñcanatvam akāmatvaṁ ca saṁjñāpitam | … tatheyam evaikāntitety ucyate |
(Bhakti Sandarbha: 165)
“Thus, in this way, here [i.e., in this book], intentness (sāmmukhya) upon him [i.e., Bhagavān] in the form of direct bhakti [to him] has been established as the subject, the abhidheya [i.e., the principal directive of the śāstra, the means to the highest attainment], because of (1) [its] being the goal of [performing] dharma and so forth offered to Bhagavān, (2) all else [i.e., all other processes] being useless [i.e., ineffective] without it, (3) [its] being capable [i.e., effective] of its own accord [i.e., independently of all other processes], (4) [its] being with just a trace of itself, a semblance of itself, and so forth a cause of attaining even the supreme object, and (5) [its] being compulsory for all varṇas. Because of [its] being exclusive [i.e., not involving worship of any other devatās], it is called ananyatā [i.e., unalloyedness, lit., ‘having no other’]. … Its being most difficult to understand and most difficult to attain are also stated [in SB 6.3.19, SB 3.15.24, and elsewhere]. … Thus, in this way, with this direct bhakti in the form of hearing and so forth’s being established as first the remover of all obstacles and [then] the bestower of the goal of prema for Bhagavān himself, and [its also being established as] extremely difficult to attain, [its] not being the abhidheya when [performed] with another desire [i.e., any desire other than desire for itself] is [established] as well. … When one has desire only for that [i.e., for bhakti itself], bhakti’s akiñcanatva [i.e., unconditionality, lit. ‘being without anything’] and akāmatva [i.e., being without desire for anything else, lit., ‘desirelessness’] is made known. … It is thus [also] called ekāntitā [lit., ‘one-pointedness’].”