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

delineated.. One has to understand all this from there. Now, describing the root of Brahman and its nature we conclude here – “kṛṣir bhū-vācakaḥ sabdo; ṇaśca nirvṛtti vācakaḥ; tayoraikyam param Brahma kṛṣṇa ityabhidhīyate ॥ Om Tat Sat Param Brahma Kṛṣṇātmako Nityānandaika- svarūpaḥ ॥ is the śruti. The letter “kṛ” denotes earth; the letter “ṇaḥ” means “redemption”; when these two letters become one Word, it denotes the param-Brahma called Kṛṣṇa. This is confirmed by the śruti sentence quoted. Therefore, Paripūrṇatamaḥ kṛṣṇo vaikuṇṭho gokulaḥ svayam । Caturbhujaśca vaikuṇṭhe gokule dvibhujaḥ svayam । (Bra.vaivartapu.) Kṛṣṇa is the most full-potential god; Gokula is Vaikuṇṭha itself; He only is with four hands in Vaikuṇṭha, and with two hands in Gokula. In this manner, in respect of all the śāstras, the opinion of Śrī Vallabhācārya was explained in short. Therefore, paramānandapūrṇa-Puruṣottama-Parabrahma is Śrī Kṛṣṇa only. What is known from all the Nigamas, Āgamas and others is the para-brahma-svarūpa Śrī Kṛṣṇa and He alone is to be realized and that is the ultimate puruṣārtha and this is the Śuddhādvaita-Brahma-vāda. This attainment is not possible without bhakti, vide the śruti – “nāyamātmā balahīnena labhyaḥ.” Here, the word “bala” means bhakti. Therefore, in the pure puṣṭi-bhakti, love is the deciding factor. Bhakti, i.e. love without any conditioning factor, is the Sarvātma-bhāva. Only this is the chief means for the attainment of Pūrṇa-Puruṣottama. In whom the grace of god descends, only he becomes fit for this puṣṭi- mārga. Therefore, to establish this puṣṭi-mārga, the prameya, un-opposed to the pramāṇa, was shown by the Āchārya and hence, as delineated by the Āchārya, the Puṣṭi path is to be followed. xxxiii