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

Samsārasya layo muktau na prapañcasya karhicit । (Śā.Pra.kā. 28) Therefore, if samsāra recedes, it is jīvanmukti. In that state, the imaginary knowledge of entities like the body and the senses get removed, but not the body and senses, because they are part of this jagat. The substratum for pleasures and sufferings is samsāra, and not the world. Here, the example is jīvanmuktas. This kind of several jīvanmuktas have taken birth in this land of Bhārata, whose bodies and senses, though real, do not experience pleasure and pain. Therefore, jagat is real and samsāra is unreal; this is the difference between jagat and samsāra as explained by Śrī Vallabhāchārya. The nature of Jīva according to Siddhānta “Jīvastvārāgramātro hi gandhavat vyatirekavān” (Sā.Pra.Kā.57) “sa īkṣāñ cakre”; “eko'ham bahusyām prajāyeya”: “sa ekākī na ramate”; “sa dvitīyamaicchat”; “tadātmānam svayamakuruta” – according to these statements, Brahman, by its own volition, for its sport, covering its own blissful nature, takes the form of jīva. In this manner of desiring to become many, from Brahman – “yathā'gneḥ kṣudrāḥ viṣphuliṅgāḥ vyuccaranti” – subtle, limited and of the form of knowledge, jīva – parts emanate. This jīva's size is atomic – “ārāgramātraḥ” – “ārāgramātro hyavaropi dṛṣṭaḥ” is the śruti. If the jīva is atomic in size, then how he spreads himself in the entire body; to this question, the answer is – “gandhavat vyatirekavān” –just like the smell of the flowers goes beyond the periphery of the flower, likewise, though small in size like atom, knowledge extends to all parts of the body. Therefore, “mamaivāṁśo jīvaloke jīvabhūtaḥ sanātanaḥ”; “aṁśo nānāvyapadesāt” – by these means of knowledge, one is to understand that jīva is a part of Brahman itself. If jīva is accepted as part of Brahman, then Brahman becomes composed of parts; xi