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

"ātmārāmāśca munayaḥ nirgranthā apyarukrame । kurvantyahautikīm bhaktimitthambhūtaguṇo hariḥ ॥" (Bhā.1/7/10) "The great contemplators and renunciates undertake unearthly bhakti in respect of That of big-strides, just for the sake of self-pleasure, because Hari is of those qualities not experienced anywhere else. Therefore, even after getting the brahma-bhāva, one can practise parā bhaktiḥ. This is the unfathomable excellence of Bhagavān, Pūrṇa-Puruṣottama Śrī Kṛṣṇa and the superiority of bhakti. That is why learned people, capable of understanding the rasa and of emotional nature, offering themselves through bhakti, unto Bhagavān Śrī Gopījana-vallabha, become immersed in the experience of pleasure. Therefore, by the sentence "sarva- dharmān parityajya" only Bhagavān is to be accepted as the resort. Only by His grace, Bhagavān makes happen all that is wanted by the devotees. That is why the definition of Puṣṭi is told in Śrī Bhāgavata as – "poṣaṇaṁ tadanugrahaḥ". In Puṣṭi- mārga, it is only the Bhagavad-anugraha, the controller. Bhakti is of two varieties as Maryādā and Puṣṭi. Maryādā- bhakti means bhakti in Bhagavat-caraṇāravinda. Puṣṭi-bhakti means bhakti in Bhagavat-mukhāravinda. Maryādā-bhakti is not independent. Puṣṭi-bhakti is independent. The end-result in Maryādā-bhakti is sāyujyam i.e. attaining similarity with Bhagavān in qualities. In Puṣṭi, it is becoming Bhagavān Himself. Thus, in whose case the grace of Bhagavān descends, he comes into the Puṣṭi; and that grace is inferred by the craving (ruci) etc., shown by the devotee in that mārga. That craving means Bhakti itself. The result of pure Puṣṭi- bhakti means entering into the Nitya-līla and attainment of Puruṣottama. All this has been elaborately explained by the Āchārya in Śrīmad Aṇu-Bhāṣya; it has been vividly explained in his Prakāśa by Śrī Puruṣottamacaraṇa and by Śrī Gopeśwaracaraṇa in his Prakāśa-Raśmi still more elaborately xxxii