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

attainment of paramānanda – inestimable pleasure and not the
attainment of suffering. On this point, the author of Raśmi,
Yogi Gopeśwara enjoins – “asyaiva ca-upapatteḥ ūṣmā” – in the
Bhāṣya of this sūtra, ‘tathā hi; asya ānandātmaka-rasa-rūpasya
bhagavataḥ eva ayam dharmaḥ; ūṣmā – viraha-tāpaḥ; though
the all-pervading Bhagavān is present at all places, because he
disappears by His māyā, separation and longing of His company
is common for all; but, then, it is not felt by all, but only by
those in whose hearts the experience of blissful nature of
Bhagavān takes place, and only in his heart the suffering, born
out of non-attainment of Him is experienced; this is in tune
with the syllogism – “other things being there, it will be there;
they being not there, it will not be there.” Therefore, only that
object which is of the nature of pleasure can be such; the
suffering also here will be of the nature of pleasure.”
From the above it is clear that the suffering described here is
not born out of karma; if it were to be born out of karma, then its
riddance called mokṣa, of the nature of pleasure, will also be
shattered. That is why it is said in the śruti – “na paśyo mṛtyum
paśyati na rogam no’ta duḥkhatām” – here the nature of this
bhakti is described as not of the nature of suffering; but is the
cause of suffering though; But, being the means to attain the
real Puruṣottama – ānanda-prāpti, it is of the nature of pleasure.
If not so, in the state of separation, the śruti would not have
said as – ‘citte sphurāyamāṇam ānandatvam’; “ko hi-evānyāt kaḥ
prāṇyāt” – this śruti means – “in the state of separation, the
Bhagavad-rūpa shining in the heart is the cause for the
continuity of life”. Likewise, in the Bhāgavata also –
“tāḥ manmanaskā mat-prāṇā madarthe tyakta-daihikāḥ
māmeva dayitam preṣṭhamātmānam manasā gatāḥ |
ye tyakta-loka-dharmāśca madarthe tān bibharmyaham |
(Bhāga. 10/46/4)
“Thus, that which is given by Bhagavān, who is one’s most-
dear, that which has some connection with Bhagavān and
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