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

No; the śruti says – "the other shines forth without enjoying"; "one who is the indweller of all living beings, does not get affected by the external worldly sufferings"; "not also gets attached to the results as in the case of water on the lotus leaf." These śruti and smṛti sentences declare in clear notes that Brahman is un-affected; as in the case of sun-light, which does not get affected by the defects in objects like the pot and the cloth. The defects in the individual souls do not affect the Brahman. Thus, while discussing the relation between the jīva and Brahman, it is conclusively proved that the jīva is merely an aṁśa – part – of Brahman and not different from it. "aṁśo nānā-vyapadeśāt- " This sūtra also confirms this. In this matter, in his work Vidvan-maṇḍana, Prabhucaraṇa commands – "nānā-vyapadeśāt – nānāvidho yo vyapadeśaḥ – as Brahman at places; as born at other places; as of the nature of knowledge; as of the form of cid at places; somewhere, as under the control of Īśwara; as atomic and also as all-pervading; having been explained in this manner, the one and the same entity having opposing qualities in itself, can be possible only in Brahman and nowhere else; hence, the jīva is none other than a part of the Brahman. Alternatively, "nānā-vyapadeśāt – having been explained as quite distinct from each other" – here, the purport is – jīva is the inter-mingled form of Brahman, and its nature of being part of Brahman is merely an eulogy; and it is only a reflection and of false nature; so this is not to be construed, as they are beyond the ken of sense-perception. Brahman is to be known only through the means of Vedas'; therefore, it is to be accepted as explained therein; śruti says – "naiṣā tarkeṇa matirāpaneyā" – this knowledge is not to be obtained through reasonings. Likewise, the smṛti says – "alaukikāstu ye bhāvāḥ na tāṁsa tarkeṇa yojayet" – what realities are there, they are not to be subjected to arguments." Brahman's blissful nature shines in full; whereas it is hidden in the case of jīva. When the God, by His sympathy and desire, xiii