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

( 10 )

the seat for nearly fifty years, and when she found herself unable to carry on the Sevā, in Samvat 1841, she adopted S'rī Gokulotsavaji. This incident was a very beneficial one in the cause of the literary activity of the Sampradaya. Through S'rī Gokulotsavaji his son Yogi Gopes'waraji got the rich treasures of authentic collection of manuscripts of S'rī Purushottamaji. Thus it would not be wrong to say that S'rī Gopes'varaji acquired the literary inheritance of S'rī Purushottamaji. Miraculous powers are attributed to him by Sampradayika Gathas, but we are not concerned with the same at present. On account of his extreme devotion to the नाम and स्वरूप of God, and his aversion to anything worldly, he was fitly called by his contemporaries as योगी. He was an all-round scholar. We have seen his draft of the commentery on the पूर्वमीमांसासूत्रs. His नवार्थी, a commentary on the तैत्तिरीयोपनिषद्, awaits publication. He felt himself conscious of his knowledge of the world beyond. This explains why he styles himself संपूर्णवेत्तृ from the 3rd or 4th Pada of First Adhyāya of रश्मि. At the end of रश्मि he writes about himself thus-'प्रज्ञावान् कृतकृत्यश्च हरीश्वरज्ञः एव च, प्रमाणज्ञः कृतज्ञश्च', and we think that a perusal of the रश्मि and the नवार्थी, would lead us to completly agree with what he himself has expressed. He seems to have passed away not long after the completion of रश्मि i. e. Samvat. 1897. The author of रश्मि thoroughly explains not only the भाष्यप्रकाश of S'rī Purushottamaji, but even supplies the want, which was felt by the readers of प्रकाश. प्रकाशकार took for granted, that readers of Aṇu Bhashya, understood the literal sense of the Aṇu Bhashya, and hence we rarely find him explaining the literal text of the Aṇu Bhashya. For this reason, the author of रश्मि, in all places where he finds, that S'rī Purushottamji has not explained Aṇu Bhashya, tries to give the literal meaning of all the passages of the Aṇu Bhashya. श्रीगोपेश्वरजी was a great master, and after him one of his pupils S'rī Giridharjī of Benares, also a descendant of S'rī Vallabhacharya, wrote a commentary on the Aṇu Bhashya. This commentary is purely based on the प्रकाश of S'rī Puru- shottamaji, and explains the Aṇubhashya literally. S'rī Giridharaji was a grammarian, and so we find him in this commentary displaying his mastery over grammar. Another merit of this commentary lies in the fact, that in the beginning of each अधिकरण, it gives the complete विषयवाक्य. So that it clears the reading of the Upanishats, according to S'rī Vallabhacharya. He has divided Aṇu Bhashya into paragraphs, but the chief merit of his commentary lies in its discussion of the various readings of the Aṇu Bhashya throughout. This commentary is complete, but it has remained upto this day in Manuscripts. S'āstri Haris'ankara Aunkarji has recently undertaken to bring out the edition of Aṇu Bhashya with this commentary under the patronage of S'rī Muralidharaji Maharaja of Benares, the grandson of S'rī Giridharaji. Itchharam Bhattaji a S'rimali Brahmin of Gujarat was also a contem- porary of योगी श्रीगोपेश्वरजी. He was a devotee of S'rī Ranchhodaray of Dakore, and he lived on the banks of Gomati, in a cell, where he wrote his commentary called प्रदीप on the Aṇu Bhashya. This is a complete commentary. There is no attempt as such, for a display of scholasticism. He explains the literal text

1530