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

which is attained by the devotees, all that will be of the nature
of pleasure; therefore, for the naive that you are, the un-earthly
nature of pleasure of Bhagavān will be the cause of suffering
even as the nail-marks of the lover on the bulging breasts of
his love, comparable to the pricking of thorns! Let us suffice it
at this.”
Thus, by the śruti “yo vai bhūma tat sukham; na-alpe
sukhamasti” the pleasure that is described is of Brahman only
since that is of that nature, and all that is of the nature of
pleasure, end by connoting Brahman. In fact, Brahman only is
the desired object of jīva. This is what is told in Śrī Bhāgavta:
“ahamātmā ātmanāṃ dhātaḥ preṣṭhaḥ san preyasāmapi ।
ato mayi ratiṃ kuryād dehādir yat-kṛte priya ॥”
Here, this should be understood: In Siddhānta, Para-Brahman
is of the nature of pleasure ‘rasa’; is the substratum of all
opposing qualities; and with form; thus the śruti “ātmaiva
pūrvamāsīt puruṣa-vidhaḥ”. The end-result to be attained is
Brahmānanda. In the śruti “param-brahmaitad yo dhyāyati rasati
bhajati so'amṛto bhavati” the connection of each word with
Brahman is to be understood.
This bhakti is of the nature of end-result; its definition is – “para-
Brahma śrī kṛṣṇa-snehatvam”. Here, by the varaṇa śruti “yameva
eṣa vṛṇute tena labhyaḥ” the varaṇa is of two varieties viz. maryādā
and Puṣṭi. In the case of maryādā bhakti, the means prescribed
in the śāstras are many and that also, is of bodily, mental and
verbal nature. Whereas, in the Puṣṭi mārga, varaṇam is the
only means. In this mārga, only by the grace of God is the
destruction of all the sins. This is so said –
“svapāda-mūlaṃ bhajataḥ priyasya
tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yaccotpatitaṃ kathañcit
dhunoti sarvaṃ hṛdi sanniviṣṭaḥ” ॥
(Bhāga. 11/5/42)
xxx