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

Bhagaval-līlā:
In the discussion, “Is the Bhagaval-līlā the product of māyā
or not”, this being only in Bhagavān, being based in Brahman
which is of the nature of Sat-cit-ānanda, and being not different
from its nature, it is not the effect of māyā. This Bhagaval-līlā
does not proceed with a view to achieving any specific purpose;
“na prayojanavatvāt” – this sūtra illustrates this. But, it is like the
sporting activities of the world; see sūtra “lokavat-tu-līlā
kaivalyam”; it is merely a sport; self-experience is mokṣa. It is
told in the Bhāṣya that its (līlā’s) mere mention will give mokṣa.
Līlā is in the nature of Brahman itself, has been produced by
Bhagavān and it is un-worldly; therefore, it cannot be
contended, that it is not the product of māyā. The answer to
this objection is: “The definition of this sport in Subodhinī –
“instigated by happiness, being performed without tiring
efforts, the act is called sport”; alternatively, without
tiresomeness, and with pleasure, the act performed is līlā.”
Now, another objection: This līlā is seen here in this world’s
mountains and forests, and being in the midst of prapañca, it is
fleeting or ephemeral; no; prapañca itself is the creation of
Bhagavān as told by Āchārya; līlā being part of this prapañca
which is the creation of Bhagavān –
“jayati jananivāso devakī janmavādo
yaduvarapariṣat-svair-dorbhirasyan-adharmam |
sthira-cara-vṛjinaghnaḥ susmita-śrīmukhena
vrajapura-vanitānām vardhayan kāmadevam ||”
(Bhāgavata 10/10/48)
As per this statement of Śrī Bhāgavata the fourth prasthāna;
In this śloka, the present tense used in the word “jayati” denotes
the līlās performed in Vraja in the past, and the ‘śatṛ’ suffix in
the word “vardhayan” denotes that at that time of the story
and at that instant, there existed all the unseen sports.
Therefore, as can be seen in the context of naming the child,
Garga’s statement in the Bhāgavata – “bhagaval-līlānām
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