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

muktas also are of two kinds – Jīvanmuktas and Muktas. Jīvanmuktas – Sanaka and others; muktas – those who have reached the Akṣara-Brahman. Here also, the jīvas originally are of two kinds - of godly nature and of un-godly nature. The godly natured are of two kinds – those who follow the path of Maryādā, and those who follow the Puṣṭi-mārga. There is difference in the mukti of these two categories; that will be shown later. The system of change without undergoing transformation: Śrīmad Āchārya has established mainly the system of Brahman with name and form as his philosophy. Because, there is no second entity other than Brahman according to the prasthāna i.e. the Brahma-sūtra, the Upaniṣads and the Bhagavad- gītā. The prameya – objects of knowledge; sādhana – means; phala – the end result; and, according to all śāstras - all go to prove the Brahman only; this is the siddhānta. This Brahman, without undergoing changes, like the gold, the clay, the Kāmadhenu, the Cintāmaṇi, the Kalpa-vṛkṣa – transforms itself in the form of the world; this is the siddhānta. The gold, even in its transformations like the bracelet and ear-rings, does not change but remains as gold; likewise the Brahman also, while changing into the world, does not undergo any material change. This is what is called the Avikṛta-pariṇāma-vāda in the śrutis, smṛtis, sūtras, Śrī Bhāgavata etc. The one cause which does not undergo transformation becomes the effect in various forms. Because of this only, it becomes possible to get the knowledge of everything by the knowledge of one thing. The statement of Vedānta that the knowledge of one produces the knowledge of everything, becomes intelligible only then, when we accept that the pure Brahman alone is the cause of this world i.e. material and efficient cause. This argument is of the Vaidika system. Now, we shall show some sentences elucidating the system of thought of un-changing transformation. xvi