गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

"When one understands the Personality of God, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."* This passage clearly shows the difference between the liberated individual spirit soul and the Supreme Personality of Godhead, whom the Vedic mantras describe as ānandamaya, and who is the transcendental nectar attained by the individual spirit soul. This difference is also described in the following statement of Bṛhad- āraṇyaka Upaniṣad (4.4.6): brahmaiva san brahmāpnoti "After becoming Brahman, the individual spirit soul attains Brahman." This statement does not mean that after liberation the individual spirit soul becomes non-different from the Supreme Brahman, but rather the liberated soul becomes similar to Brahman and in this condition meets Brahman and attains His association. This is confirmed by the folllowing statementof Māṇḍukya Upaniṣad (3.1.31): nirañjanaḥ paramaṁ sāmyam upaiti "This liberated soul becomes like the Supreme Personality of Godhead." Also, in the Bhagavad-gita (14.2), the Supreme Personality of Godhead declares: idaṁ jñānam upāśritya mama sādharmyam āgatāḥ "By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature."* In this way the Vedic literatures teach us that the liberated souls become like the Supreme Personality of Godhead. At this point someone may raise the following objection: Is it not so that the pradhāna feature of the mode of material goodness (sattva-guṇa) is the actual origin of the ānandamaya person? Śrīla Vyāsadeva answers this objection in the following sūtra. Sūtra 18