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

Bhagaval-līlā: In the discussion, “Is the Bhagaval-līlā the product of māyā or not”, this being only in Bhagavān, being based in Brahman which is of the nature of Sat-cit-ānanda, and being not different from its nature, it is not the effect of māyā. This Bhagaval-līlā does not proceed with a view to achieving any specific purpose; “na prayojanavatvāt” – this sūtra illustrates this. But, it is like the sporting activities of the world; see sūtra “lokavat-tu-līlā kaivalyam”; it is merely a sport; self-experience is mokṣa. It is told in the Bhāṣya that its (līlā’s) mere mention will give mokṣa. Līlā is in the nature of Brahman itself, has been produced by Bhagavān and it is un-worldly; therefore, it cannot be contended, that it is not the product of māyā. The answer to this objection is: “The definition of this sport in Subodhinī – “instigated by happiness, being performed without tiring efforts, the act is called sport”; alternatively, without tiresomeness, and with pleasure, the act performed is līlā.” Now, another objection: This līlā is seen here in this world’s mountains and forests, and being in the midst of prapañca, it is fleeting or ephemeral; no; prapañca itself is the creation of Bhagavān as told by Āchārya; līlā being part of this prapañca which is the creation of Bhagavān – “jayati jananivāso devakī janmavādo yaduvarapariṣat-svair-dorbhirasyan-adharmam | sthira-cara-vṛjinaghnaḥ susmita-śrīmukhena vrajapura-vanitānām vardhayan kāmadevam ||” (Bhāgavata 10/10/48) As per this statement of Śrī Bhāgavata the fourth prasthāna; In this śloka, the present tense used in the word “jayati” denotes the līlās performed in Vraja in the past, and the ‘śatṛ’ suffix in the word “vardhayan” denotes that at that time of the story and at that instant, there existed all the unseen sports. Therefore, as can be seen in the context of naming the child, Garga’s statement in the Bhāgavata – “bhagaval-līlānām xxii