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

uncovers the blissful nature in jīva, then they both become one; there is no need to apply here the implied meaning called “jahadajahallakṣaṇā” because, śruti says – “sarve vedā yat padam- āmananti”; all the Vedas have one purpose i.e. to teach the unfathomable nature of Brahman. When the jīva’s blissful nature is covered, then he is devoid of the nature of Brahman; “adhikaṁ tu bheda nirdeśāt” – it is so said in this sūtra. Here the Bhāṣya is – “by the word ‘tu’ the position is reverted; if Brahman is only of that much nature, then this defect arises; but, then, that is more than jīva and jagat; why? Bheda-nirdeśāt – because it is explained as distinct from that.” From this it becomes clear that there is no equal or superior to that. “na tat samaśca abhyadhikaśca dṛśyate” is the śruti. Thus, the non-differentiation between Brahman and jīva described in the śrutis is on the basis of aṁśa-aṁśī status. Whereas the Māyāvādins, depending solely on the sentence “tat-tvam-asi” assert that jīva himself is Brahman. In this context, we may quote the verse describing the different systems of philosophy – “kecit-tatvamasīti vākya-viṣaye tat-tvam pade lakṣaṇām; kecid tatra ṅaso lukam vidadhate Bhāṣyam tu kecid jaguḥ । kecid cid-viṣayāt-abhedam-apare cchindantyatatvaṁ padam; siddhānte tu suvarṇavaj-jagadidam brahmaiva jīvastathā ॥” Meaning of this śloka is: Kecid – Śaṅkarācāryaḥ; the word ‘tat’ denotes sarvajñam Brahma; “tvam” denotes jīva with limited knowledge; these two cannot be one and the same; therefore, as in the statement ‘this Devadatta is that same person’ – jahad- ajahad-lakṣaṇa is accepted. Kecid – Rāmānuja-Mādhva-Śaivāḥ – ‘tat-sambandhitvamiti manyamānāḥ – they accept the disappearance of the suffix ‘ṅg’ meaning ‘tasya tvam’ – you are of him – related with it. Kecid–Nimbārkāḥ accept identity because of the similarity of jñāna. Apare – Mādhvaikadeśinaḥ – one sect of the Mādhvas – break the word as ‘atat-tvamasi” meaning ‘you are jīva’ – not that. xiv