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

place. Likewise, the experience of Bhagaval-līlā is seen in the
devotees and not in the haters of God. Even now, similar
experience of Bhagaval-līlā of those times by the devotees are
being heard, by the desire and condescendence of God. Thus,
Bhagavān is always combined with his sports at all times and
all places. The Lord Govardhanadhara for protecting his
devotees, just to fulfil the desires of His devotees, by this desire
and sympathy, appears and disappears.
Therefore, this is the conclusion in the system that Bhagavān's
sports are not product of māyā at any time.
“prabhoreva phalatvaṁ nirdoṣatvañ-ca varṇyate ।
līlā-nityavataḥ pūrṇa-guṇatvam ca tato-akhilam ॥”
(Āchārya kārikā)
Bhakti Nirūpaṇam
Definition of Bhakti has been given by Āchāryacaraṇa in
his Nibandha as –
“Māhātmya-jñānapūrvastu sudṛḍhaḥ sarvato-adhikaḥ ।
Sneho bhaktiriti proktaḥ tayā muktir nacānyathā ॥”
(Śā.pra.kā.45)
Bhakti-svarūpa has been explained by Āchārya by this kārikā.
Sneho bhaktiḥ. When one understands that Bhagavān is the
soul, sneha – affection – takes place. “Gauṇascenna ātmaśabdāt
(Br.Su.1/1/5) – as per this sūtra the word ‘gauṇa’ should not
be interpreted as attached with guṇa, ātma-śabdāt – Here the
Bhāṣya says – ātma śabdaḥ punaḥ sarveṣu vedānteṣu nirguṇa-
parabrahma-vācakatvenaiva siddhaḥ. Tasyaiva Jagat-kartṛtvam
śrutirāha.” This sentence means, nirguṇa-sākāra-parabrahman
only is the Creator of this world; He only is the indwelling soul;
He only is Bhagavān Śrī Kṛṣṇa. “Kṛṣiḥ means ‘Bhū’; ‘ṇaḥ’ means
riddance. The identity of these two denotes param-Brahma
Kṛṣṇaḥ”; this is how the Gopālatāpaniyopaniṣad describes. Śrī
Kṛṣṇa, the one brought up in the laps of Yaśodā, is Param-
Brahma – this is made clear in all the śruti, smṛti śāstras; therefore,
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