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

“jānīta paramam tatvam yaśodotsanga-lālitam | tadanyaditi ye prāhūrāsurāñstān aho budhāḥ ||” (Śrī Prabhucaraṇāḥ Bhāṣya) Śrīmad Āchāryacaraṇānām Veda-śraddhā: In this Bhāṣya, the glory of this Puṣṭi-bhakti has been elaborately described and thus, Āchārya has shown his extra- ordinary belief in respect of the Vedas. Śrī Vallabhācārya does not accept variation even in a single letter of the Vedas. “uttaram pūrva-sandeha-vārakam parikīrtitam” – as per this rule of interpretation, “pūrva-pūrva-prasthāna-sandeha-vārakatvam uttarottara-prasthānasya” – the earlier basic texts forming the basis for a siddhānta, if ambiguous, should be got clarified by the statements in the later texts – Āchārya has upheld this principle. For example, the Veda says – “apāṇi-pādo javano gṛhītā”; here a doubt arises as to, whether Brahman is devoid of this earthly hands and feet; or, it denies the existence of hands and feet in general? This doubt is cleared by the sentence of the Gītā – “sarvataḥ pāṇi-pādāmātam” i.e. Brahman is having hands and feet everywhere. Similarly, the Gītā says – “nityaḥ sarvagataḥ sthāṇuḥ”; “mamaivāṁśo jīvaloke” etc. Here, the doubts that arise are cleared by the Brahmasūtras – “utkrānti- gatyāgatibhiḥ”; “aṁśo nānā-vyapadeśāt” etc. Similarly, in the sūtra – “janmādyasya yataḥ” – the doubt arises that the jagat- kāraṇatvam told of the Brahman is the material cause or the efficient cause. The conclusion is derived by the sentence of Śrī Bhāgavata – “anvaya-vyatirekābhyāṁ yaḥ syāt sarvatra sarvadā”. It is how the homogeneity of all the four prasthānas is to be achieved. Here, the Āchārya has accepted validity of the entire Veda consisting of two kāṇḍas, and not the Upaniṣad only as told by others - ‘vedānto nāma upaniṣad pramāṇam’; says Āchārya – “vedasya Akṣara-mātrasya anyathā-kalpane’pi doṣaḥ syāt” – imagining even a letter of the Veda differently will amount to xxxiv