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

“praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham dhunoti samalam kṛṣṇaḥ padmapatramivāñjasā”॥ In this manner, only by varaṇa (paramātma's desire) – puṣṭi- bhakti is attained by the puṣṭi-bhakta; whereas bhaktas attain through bhakti-mārga – go near to Bhagavān; there, if Bhagavān appears, gets rasānanda; i.e. through all the senses, relation is established with bhagavat-svarūpa. This is told in Bhāgavata – “akṣanvatāṁ phalamidam na param vidāmaḥ”; all kinds of such mental longings are fulfilled by the grace of Bhagavān; “brahmaiva san Brahma apyeti”; “so'śnute sarvān Kāmān saha brahmaṇā” these śrutis are the evidence. This experience of rasa is the highest. By the statement of the Āchārya “brahmānandāt samuddhṛtya bhajanānandayojane,” the akṣara- brahma-ānanda is counted-pleasure and the bhajanananda is uncounted pleasure. Evaluating between these two, jñāna and bhakti, Bhakti is superior.

1. In Bhakti, drinking of the rasa of kṛpānanda is the result; in jñāna, it is merely the absence of suffering.
2. In Bhakti, experience of pleasure in full is the result; in jñāna, dissolving one's self and that too completely, without differentiation – is the result.
3. In Bhakti, the existence of duality made so by Bhagavān and experience of its pleasure is the result; in jñāna, since there is no differentiation, experience of pleasure does not arise.
4. In Bhakti, from the very beginning, there is limitless pleasure; in Jñāna, there is suffering in the beginning, and at the end, attainment of limited ānanda.
5. In Bhakti, it is the attainment of Pūrṇa Puruṣottama; in jñāna, it is the attainment of Akṣara. In this manner, while comparing jñāna and bhakti, bhakti excels. xxxi