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

XII INTRODUCTION. blind from infancy, was the greatest scholar in वेदान्त of his age, had a wonderful mastery over मीमांसा, न्याय, व्याकरण, अलंकार and all kindred important subjects, was an extempore poet, a शतावधानी, and was the recipient of the title of भारसमार्तण्ड in the holy city of Benares, only about 40 years ago. The reader of these volumes can easily find out for himself the vastness and depth of learning of योगी श्रीगोपेश्वरजी who lived about a hundred years ago, in all branches of learning—वेद, वेदान्त, पूर्वमीमांसा, व्याकरण, न्याय, अलंकार, etc., who was deeply reverential to his ancestors, and calls himself पूर्णज्ञ, कृतकृत्य and हरीश्वरह. None of the critics of the सम्प्रदाय ever read सुबोधिनी or निबन्ध, अणुभाष्य or विद्वन्मण्डन; त्रैम्बप्रकाश-that balanced criticism of all the available भाष्यs-they never heard of; and of the wonderful रश्मि they never dreamt. They never cared to inquire as to how the best among these महाराजs spent their lives in निरोध (प्रपञ्चविस्मृतिपूर्वकभगवदासक्ति i. e. forgetfulness of the world and devotion to God only), and what their divine experiences were. They denounced one and all in the same strain, attributing to them all concievable vices and no virtue. Now what is the फल in श्रीवल्लभाचार्य's doctrine? It is in a nutshell भगवत्प्राकट्य. In पुष्टिप्रवाहमर्यादा he says “भगवानेव हि फलं, स यथाविर्भवेद्भुवि.” In निरोधलक्षण he says “क्लिश्यमानान् जनान् दृष्ट्वा कृपायुक्तो यदा भवेत्, तदा सर्वं सदानन्दं हृदिस्थं निर्गतं बहिः”. In सन्न्यासनिर्णय he says “बहिचेत् प्रकटः स्यान्जा वह्निवत् प्रविशेद्यदि, तदैव सकलो बन्धो नाशमेति न चान्यथा.” His son श्रीविट्ठलेश्वर says श्रीवल्लभाचार्यमते फलं तन्प्राकट्यं, अत्राव्यभिचारिहेतुः । प्रेमैव तस्मिन् नवधोक्तभक्तिः, तत्रोपयोग्योखिलसाधनानाम् ॥ Not to talk of सूक्तs which are prayers to various manifestations of God, the उपनिषद्s also clearly speak about दर्शन of God in आत्मा वा अरे द्रष्टव्यः, कश्चिद्धीरः प्रत्यगात्मानं ऐक्षत्, यमेवैष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनुं स्वाम्, सत्यं ज्ञानमनन्तं ब्रह्म यो वेद निहितं गुहायाम् परमे व्योमन् सोश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता. ब्रह्मसूत्रs also are very clear on this point. In आसीनः संभवात् (4-1-7) it is stated उत्कटस्नेहात्मकसाधनस्य संभवात् तदधीनः संस्तदग्रे आसीनो भगवान् भवति. In ध्यानाच्च (4-1-8)...ध्यानादपि हृदि प्रकटः सन्चासीनो भवति. प्रदीपवदावेशाधिकरणे (4-4-4) ‘भगवानपि स्वयमे मुक्तदेहे जीवेन सह प्रविष्टस्तं देहं सभोगकरणक्षमं करोति । यतो भर्ता सन्निति भर्तृस्फुरणरसभरेण भगवतः क्रीडार्थं बहुधा आवेश उक्तः । तेन एवं ज्ञायते क्रीडोपयोगिभगवदावेश एव फलानुभवोपकरणमिति (अधिकरणमाला). गीता also clearly mentions भगवत्प्राकट्यं, e. g., संभवामि युगे युगे, दर्शयामास परं रूपं, आत्मानं सृजाम्यहम्. And भागवत is the invaluable treasure- house of भगवदवतारs. In this holy land of भरत, there have been so many भक्तs at various times and places with varied experiences about प्रभुप्राकट्य, that for a genuine seeker after truth, the evidence is simply overwhelming. नरसिंहमेहता and मीराबाई in the West, ज्ञानदेव, तुकाराम and रामदास in the South, कृष्णचैतन्य in the East and many others had all experienced प्रभुप्राकट्य in one form or another. The reader may refer to भक्तमाल and such other works in this respect. There are many anecdotes in this पुष्टिसम्प्रदाय about भगवत्साक्षात्कार, and the large mass of कीर्तन literature, yet unpublished, and the lives of भक्तs like सूरदास, कुंभनदास, चतुर्भुजदास, परमानन्ददास and others leave no doubt about भगवत्प्राकट्य right up