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

who wanted to study the Aṇu Bhashya in a comparative method, this was the only commentary that was available in the संप्रदाय. But S'ri Purushottamaji's style is rather difficult. The literal text of the Aṇu Bhashya in good many places was not cleared up so as to help the beginners. This want has been amply fulfilled by Yogi S'rī Gopes'waraji in his रश्मि. रश्मि explains both the Prakas'a and the Aṇu Bhashya. The Prakas'a is referred to by him in his commentary by the words 'प्रकृते', while Aṇu Bhashya is referred to by the word 'भाष्ये'. This रश्मि was completed by S'rī Gopes'waraji in Samvat 1897. We had heard of it a dozen years back, but upto 1917 we had not been fortunate to see the copy of the same. Though we visited and searched the libraries of Kotah, Kankroli, Natha- dwar, and other places, we were unable to trace a complete copy of this com- mentary. It seems except the original which is in our possession, there is no complete copy of this manuscript available anywhere. Through a lucky coincidence the first instalment of this manuscript, came to our hands in 1917. Since then through a series of incidents, almost the whole manuscript of रश्मि in the author's own hand, has been available to us. But there was one difficulty in this manuscript. In many places it is most illegible, and the deciphering of the manuscript has taxed our patience to the utmost. With all the care that has been bestowed on it, it is possible that something may have escaped our vigilence. Whatever that may be, we believe that Aṇu Bhashya as explained and enlarged in the भाष्यप्रकाश and रश्मि would be the best guide to the right understanding of the Aṇu Bhashya of S'ri Vallabhacharya. We would have liked to commence the printing from the very beginning, but we could not do so as in the original manuscript of रश्मि pages 3 to 21 are missing. We have got another copy of the same, but it is hopelessly incorrect. For this purpose we went to Nathadwar, and H. H. the Tilakayita S'ri Govardhana- lalji was kind enough to lend us the manuscript copy of जिज्ञासाधिकरण of रश्मि. But on comparison of this copy with the one in our possession, it appears to be a first draft of रश्मि. Goswami S'ri Gopes'waraji Maharaja, the present occupant of the seat of S'ri Vitthles'aji's Mandira, did not come to Nathadwar, as usualy he used to do, during the last Annakoota festival. If he had come, it was possible to take search, if there was a manuscript of his portion of रश्मि in his temple collection, because it was in this temple that Yogi Gopes'waraji carried on his labours about a hundred years ago. In these circumstances in order to avoid delay, we decided to commence the printing from the third Adhyaya. The first Pada of the third Adhyaya elaborates the process of the five आहुतिs of श्रद्धा, सोम, वर्ष, अन्न and रेतः through which Devas secure a body which is fit for the attainment of the knowledge of Brahman in case of a निष्काम अधिकारी. All the Achāryas have attributed वैराग्य as the chief object of this Pada, but S'rī Vallabhacharya differs from them all, and shows that वैराग्य may be a subsidiary object, but the main purport of Badarayana in these Sūtras is to show the process of five आहुतिs offered in five fires viz द्युलोक, पर्जन्य, पृथ्वी, पुरुष and योषा through which the body fit for the attainment of ब्रह्मज्ञान is developed by the presiding deities in case of a निष्काम अधिकारी. 1534