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

In Chāndogya, the Sanatkumāra-Nārada dialogue of Bhūmavidyā, by the words "yatra nānyat paśyati" etc. talks of the absence of any other element; this very vidyā again talks of that state of separation from Bhagavān wherein, by the ultimate longing, forgetting the prapañca, at all places, only the Bhagavat svarūpa is experienced, by these words – "sa eva adhastāt, sa eva upariṣṭād, sa paścāt" etc. 'Thereafter, the experiences in the state of separation from Bhagavān are described as not the necessary concomitants, and to remind this, the "ahaṅkāra ādeśa" – "ahameva adhastāt, ahameva upariṣṭād" etc. are given; then comes the ātmādeśa – "ātmaiva adhastāt, ātmopariṣṭād" etc. Likewise, still further, by the words "ātma-ratiḥ; ātma-krīḍaḥ; ātma- mithunaḥ" etc. it extols the Bhagavān as of the nature of "rasa". Here, the word "ātma" is taken to mean "pūrṇa puruṣottama" in the siddhānta and not the Akṣara or jīva. This is evident from the sūtra "gauṇaścen-na-ātmaśabdāt"; by this sūtra, that thing which is the ultimate existence, is what is told mainly in all the Vedānta. By this, the sarvātma-bhāva nature of bhakti only is conveyed and this is the main purport. This bhakti is achieved only through the grace of God; it is so told in the śruti – "na-ayam ātmā pravacanena labhyaḥ; na medhayā; na bahunā śrutena; yamevaiṣa vṛṇute tena labhyaḥ; tasyaiṣa ātmā vivṛṇute tanūm svām" (Kaṭho. 1/2/23). Here, the word ātma means Puruṣottama; "pravacanena means 'sasvara vedādhyayanena'. By this it is clear that the 'puṣṭi-bhakti' can be attained only by the desire of Bhagavān. The word "sva" means self, and when desired as one's own self, He gives the 'puṣṭi- bhakti' of the nature of 'sarvātma-bhāva'. Here the Bhāṣya – "for all individual souls, Bhagavān, naturally is the master; but, then, whom He desires as His own, him He protects even as a husband would his wife; bhakta also protects Him due to the affection generated by the varaṇa; He, like the Bhakta, protects him in Himself. (Aṇu Bhāṣya 4/4/15). This statement of the Bhāṣya indicates that 'sneha' affection xxvii