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

study of this śāstra. Due to the absence of a follower of the path elucidated by the Vedas, they become invalid and the system will die out. Therefore, the entire Vedic lore is to be accepted as valid. The fact is – Brahman is not to be known by the worldly means of knowledge; it is beyond our thinking and is endowed with extra-ordinary powers; is to be known only through the Vedas; and the statements of the world are not to be mingled with them; that will be the right method. Thus, it would be proper to accept that only the pure Brahman alone is the material and efficient cause of the world. Siddhānta: “utpatti-sthiti-nāśānām jagataḥ kartṛ vai bṛhat । Vedena bodhitam tad hi nānyathā bhavitum kṣamam ॥” (A.Bha. Ka. 1/1) Jagat and samsāra are different in siddhānta: the jagat of prapañca is different; the thought Aham and Mama belongs to samsāra; there is a subtle difference here; no āchārya has stated thus except Śrī Vallabhāchārya, by reconciling the various statements of śruti, smṛti, sūtra, Bhāgavata etc., by reasonings acceptable to śāstra – this truth has been elucidated. The definitions of jagat and samsāra are different; It is told in the śāstras that, by the desire of Bhagavān, the aspects of cit and ānanda get covered, and the sad-aṁśa shines forth. And this is called the Jagat; that which is imagined by the jīva due to avidyā i.e. the thoughts “aham and mama” – this is samsāra. This avidyā has five states – svarūpajñānamekam hi parva dehendriyāsavaḥ । Antaḥ karaṇameṣām hi caturdhāndhyās a ucyate । Pañca-parva tvavidyeyam yad-baddho yāti samsṛtim ॥ (Śā.Pra.Kā. 36) As per the words of Āchārya – Svarūpajñānam, dehādhyāsaḥ, indriyādhyāsaḥ, prāṇādhyāsaḥ and antaḥ-karaṇādhyāsaḥ. Jīva, bound by this avidyā, gets into samsāra called samṣṛti. Samṣṛti ix