अणुभाष्य (महाप्रभु वल्लभाचार्य - शुद्धाद्वैत वेदान्त ब्रह्मसूत्र महाभाष्य प्रकाश टीका सहित)

attainment of paramānanda – inestimable pleasure and not the attainment of suffering. On this point, the author of Raśmi, Yogi Gopeśwara enjoins – “asyaiva ca-upapatteḥ ūṣmā” – in the Bhāṣya of this sūtra, ‘tathā hi; asya ānandātmaka-rasa-rūpasya bhagavataḥ eva ayam dharmaḥ; ūṣmā – viraha-tāpaḥ; though the all-pervading Bhagavān is present at all places, because he disappears by His māyā, separation and longing of His company is common for all; but, then, it is not felt by all, but only by those in whose hearts the experience of blissful nature of Bhagavān takes place, and only in his heart the suffering, born out of non-attainment of Him is experienced; this is in tune with the syllogism – “other things being there, it will be there; they being not there, it will not be there.” Therefore, only that object which is of the nature of pleasure can be such; the suffering also here will be of the nature of pleasure.” From the above it is clear that the suffering described here is not born out of karma; if it were to be born out of karma, then its riddance called mokṣa, of the nature of pleasure, will also be shattered. That is why it is said in the śruti – “na paśyo mṛtyum paśyati na rogam no’ta duḥkhatām” – here the nature of this bhakti is described as not of the nature of suffering; but is the cause of suffering though; But, being the means to attain the real Puruṣottama – ānanda-prāpti, it is of the nature of pleasure. If not so, in the state of separation, the śruti would not have said as – ‘citte sphurāyamāṇam ānandatvam’; “ko hi-evānyāt kaḥ prāṇyāt” – this śruti means – “in the state of separation, the Bhagavad-rūpa shining in the heart is the cause for the continuity of life”. Likewise, in the Bhāgavata also – “tāḥ manmanaskā mat-prāṇā madarthe tyakta-daihikāḥ māmeva dayitam preṣṭhamātmānam manasā gatāḥ | ye tyakta-loka-dharmāśca madarthe tān bibharmyaham | (Bhāga. 10/46/4) “Thus, that which is given by Bhagavān, who is one’s most- dear, that which has some connection with Bhagavān and xxix