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

In the śrutis – “Ekam sat viprā bahudā vadanti;” “Asad vā idam- agra-āsīt; tato vai sad-ajāyata;” These two satements speak that the invisible jagat became visible. “Brahma viśvamidam jagat;” “tameva bhāntamanubhāti sarvam; tasya bhāsā sarvamidam vibhāti;” “sarvakāmaḥ, sarva- gandhaḥ, sarva-rasaḥ, sarva-kartā, sarva-bhoktā yaḥ sa sarva-vit;” “parā-asya śaktir-vividheva śrūyate; svābhāvikī jñāna-bala-kriyā ca;” – by these śrutis the doership of everything is stated as in- born nature. “aṇoraṇīyān mahato mahīyān” – by this śruti it is stated that opposing qualities inhere in Brahman. “ekamevādvitīyaṁ Brahma; eko'ham bahu-syām; prajāyeya; sa ekākī na ramate; sa dvitīyam aicchat”; “sa haitāvānāsa” – by these śrutis, the un-changing transformation system of thought is told. “Aitadātmyam idam sarvam; tat satyam; sa ātma; tat-tvam-asi”; “eṣa hyevānandayāti”; “eko devo sarva-bhūteṣu gūḍhaḥ” – by these śrutis the in-dwelling aspect of Brahman in all things is described. Likewise, these sentences also – “sarvam khalu idam Brahma;” “katham asataḥ sat jāyeta;” “tat satyam ityācakṣate”. In the Smṛtis – “aham sarvasya jagataḥ prabhavaḥ pralayastathā;” “mama yonir-mahad-Brahma; tasmin garbhaṁ dadhāmyaham;” “ahaṁ bījapradaḥ-pitā;” “vāsudevaḥ sarvamiti” these sentences; And in the sūtras – “Janmādyasya yataḥ; śāstra-yonitvāt; tat- tu-samanvayāt; ātma-kṛteḥ; pariṇāmāt; yoniśca hi gīyate; tad- ananyatvam-ārambhaṇa-śabdādibhyaḥ; sarva-dharma- upapatteśca; prakṛtaitāvatvam hi pratiṣedhati; tato bravīti ca bhūyaḥ; Prakāśa-āśrayavad-vā tejastvāt” these sūtras; In Śrī Bhāgavata – “Janmadyasya yato'nvayad itarataḥ;” “tvayyagra āsīt;” “Krīḍārthamātmanaḥ idam trijagat kṛtam te;” “viśvasya kartā; bhuvanasya goptā” sentences like these and others. This has to be understood here: xvii