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

“praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham
dhunoti samalam kṛṣṇaḥ padmapatramivāñjasā”॥
In this manner, only by varaṇa (paramātma's desire) – puṣṭi-
bhakti is attained by the puṣṭi-bhakta; whereas bhaktas attain
through bhakti-mārga – go near to Bhagavān; there, if Bhagavān
appears, gets rasānanda; i.e. through all the senses, relation is
established with bhagavat-svarūpa. This is told in Bhāgavata –
“akṣanvatāṁ phalamidam na param vidāmaḥ”; all kinds of such
mental longings are fulfilled by the grace of Bhagavān;
“brahmaiva san Brahma apyeti”; “so'śnute sarvān Kāmān saha
brahmaṇā” these śrutis are the evidence. This experience of
rasa is the highest. By the statement of the Āchārya
“brahmānandāt samuddhṛtya bhajanānandayojane,” the akṣara-
brahma-ānanda is counted-pleasure and the bhajanananda is
uncounted pleasure. Evaluating between these two, jñāna and
bhakti, Bhakti is superior.

1. In Bhakti, drinking of the rasa of kṛpānanda is the result;
   in jñāna, it is merely the absence of suffering.
2. In Bhakti, experience of pleasure in full is the result; in
   jñāna, dissolving one's self and that too completely,
   without differentiation – is the result.
3. In Bhakti, the existence of duality made so by Bhagavān
   and experience of its pleasure is the result; in jñāna, since
   there is no differentiation, experience of pleasure does
   not arise.
4. In Bhakti, from the very beginning, there is limitless
   pleasure; in Jñāna, there is suffering in the beginning,
   and at the end, attainment of limited ānanda.
5. In Bhakti, it is the attainment of Pūrṇa Puruṣottama; in
   jñāna, it is the attainment of Akṣara.
   In this manner, while comparing jñāna and bhakti, bhakti
   excels.
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