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

"ātmārāmāśca munayaḥ nirgranthā apyarukrame ।
kurvantyahautikīm bhaktimitthambhūtaguṇo hariḥ ॥"
(Bhā.1/7/10)
"The great contemplators and renunciates undertake
unearthly bhakti in respect of That of big-strides, just for the
sake of self-pleasure, because Hari is of those qualities not
experienced anywhere else.
Therefore, even after getting the brahma-bhāva, one can
practise parā bhaktiḥ. This is the unfathomable excellence of
Bhagavān, Pūrṇa-Puruṣottama Śrī Kṛṣṇa and the superiority of
bhakti. That is why learned people, capable of understanding
the rasa and of emotional nature, offering themselves through
bhakti, unto Bhagavān Śrī Gopījana-vallabha, become immersed
in the experience of pleasure. Therefore, by the sentence "sarva-
dharmān parityajya" only Bhagavān is to be accepted as the
resort. Only by His grace, Bhagavān makes happen all that is
wanted by the devotees. That is why the definition of Puṣṭi is
told in Śrī Bhāgavata as – "poṣaṇaṁ tadanugrahaḥ". In Puṣṭi-
mārga, it is only the Bhagavad-anugraha, the controller.
Bhakti is of two varieties as Maryādā and Puṣṭi. Maryādā-
bhakti means bhakti in Bhagavat-caraṇāravinda. Puṣṭi-bhakti
means bhakti in Bhagavat-mukhāravinda. Maryādā-bhakti is not
independent. Puṣṭi-bhakti is independent. The end-result in
Maryādā-bhakti is sāyujyam i.e. attaining similarity with
Bhagavān in qualities. In Puṣṭi, it is becoming Bhagavān Himself.
Thus, in whose case the grace of Bhagavān descends, he comes
into the Puṣṭi; and that grace is inferred by the craving (ruci)
etc., shown by the devotee in that mārga.
That craving means Bhakti itself. The result of pure Puṣṭi-
bhakti means entering into the Nitya-līla and attainment of
Puruṣottama. All this has been elaborately explained by the
Āchārya in Śrīmad Aṇu-Bhāṣya; it has been vividly explained
in his Prakāśa by Śrī Puruṣottamacaraṇa and by Śrī
Gopeśwaracaraṇa in his Prakāśa-Raśmi still more elaborately
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