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

श्रीमद्ब्रह्मसूत्राणुभाष्यम्
श्रीमद्वल्लभाचार्यचरणप्रणीतम्
AṆUBHĀṢYA
ON
THE BRAHMASŪTRA
WITH THE COMMENTARY
BHĀṢYAPRAKĀŚA
AND
THE SUPER- COMMENTARY
RAŚMI ON THE BHĀṢYAPRAKĀŚA
VOLUME 1
ADHYAYA 1
EDITED WITH INTRODUCTION BY
MULCHANDRA TULSIDAS TELIWALA
WITH A NEW INTRODUCTION BY
GOSWAMI SRI SHYAM MANOHARJI MAHARAJ

Ācārya Śrī Vallabha, the founder of the
Śuddhādvaita school of Vedānta tradition is said
to be of a divine origin imbued with spiritual
insight. His philosophy is called pure-non-dualism
undefiled by Māyā. He was born in Vikram Saṁvat
1535 (1479 A.D.), to Śrī Lakṣmaṇa Bhaṭṭa, a
Telugu Brahmin and Illammāgāru, a family which
had learning towards Vedic rituals and the worship
of Gopālakṛṣṇa. He travelled extensively to the
religious places such as Vijyanagar, Kāśī and Aḍail
(near Prayāga). At these places, he developed his
literary and religious activities. His firm faith in
lord Kṛṣṇa's commandment led him to devote to
the task of a faithful interpretation of the sacred
texts like the Upaniṣad, Gītā and Brahmasūtra.
He found that the essential reality is Śuddha (pure)
unalloyed with māyā, and non-dualism (Advaya).
He advocated the Puṣṭi (divine grace), as the most
powerful and unfailing method for attaining
Supreme Bliss. His Siddhānta is known as
Śuddhādvaita-Brahmavāda-Nirguṇa-Puṣṭibhakti
Mārga.
Ācārya Vallabha has written a commentary on
the Brahmasūtra, known as Aṇubhāṣya which is
available only in the summary form upto III.2.33,
the remaining part was supplemented by his second
son Śrī Viṭṭhalanātha.
Ācārya differs from the earlier Ācāryas viz.
Śaṁkara, Rāmānuja, Madhva, and Nimbārka with
regard to the interpretation of the nature of Reality.
According to Vallabha, Reality is Brahman which
is Sat (existence), Cit (conscious), Ānanda (bliss)
Continued on back flap
ISBN 81-88643-08-4 (Vol.1)
ISBN 81-88643-07-6 (Set) Rs. 3700
(Set of 4 Vols.)

continued from front flap
which is denominated as Rasa (sentiment). He is
Pūrṇa Puruṣottama. Among his divine chara-
cteristics Jñāna and Kriyā are important. He is
Kartā (doer) and Bhoktā (enjoyer). For Līlā, He
creates the universe out of Himself. Vallabha
propagates the path of Puṣṭi Bhakti (Divine grace)
in order to enjoy the union with the Supreme.
The Puṣṭi can be realised as in the case of gopī's
of Vṛndāvan who, in fact, opened the gateway to
realize everything with lord Kṛṣṇa. He is for
Svarūpānanda, instead of Brahmānanda. Lord is
full of Rasa in which love is most important. This
brings enjoyment of the Bliss of the Union with
Divine.
The present commentaries on Aṇubhāṣya
known as Prakāśa written by Śrī Puruṣottama
Caraṇa, a descendent of Śrī Vallabhācārya and
another on the same known as Raśmi by Śrī Yogi
Gopeśvara, of the same lineage, provide excellent
and appropriate interpretation of the tradition.
In fact, Aṇubhāṣya of Vallabhācārya with these
two commentaries given by Śrī Puruṣottam-
acaraṇa and Gopeśvarajī is the most authentic
text for providing illuminating interpretation of
the Brahmasūtra.
This edition was originally printed by
Nirnaysagar Press, Bombay, an institution known
for publishing and printing the authentic editions.
This work was published some eighty years ago,
now printed again with a new Introduction by one
of the greatest scholars of modern times in the
tradition.

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MAHĀPRABHU ŚRĪ VALLABHĀCHĀRYA’S
AṆUBHĀṢYA
ON
THE BRAHMASŪTRA
WITH THE COMMENTARY
BHĀṢYAPRAKĀŚA
OF
GOSVĀMI ŚRĪ PURUṢOTTAMAJI
AND
THE SUPER- COMMENTARY
RAŚMI ON THE BHĀṢYAPRAKĀŚA
OF
GOSVĀMI ŚRĪ GOPEŚVARJI
EDITED WITH INTRODUCTION AND APPENDICES ETC. BY
MULCHANDRA TULSIDAS TELIWALA
WITH A NEW INTRODUCTION BY
GOSWAMI SRI SHYAM MANOHARJI MAHARAJ
ṢAṢṬHAPĪṬHĀDHĪŚVARA,
MANDIRA ŚRĪ MUKUNDARĀYAJI ŚRĪ GOPĀLALĀLAJI, KĀŚĪ.
VOLUME ONE
ADHYĀYA 1
AKSHAYA PRAKASHAN
DELHI

First published: Bombay, 1935-41
Reprint: Delhi 2005
ISBN 81-88643-07-6 (set)
ISBN 81-88643-08-4 (vol.1)
Published by:
Harish Chandra for Akshaya Prakashan,
208, M.G. House, 2 Community Centre,
Wazirpur Industrial Area, Delhi - 110052
Email: harish@busyinfotech.com
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Phone: 011-55195949, 27377342
Printed at:
D.K.Fine Arts Press (Pvt.) Ltd.,
A-6,Nimri Community Centre,
Ashok Vihar, Phase IV, Delhi - 110052.

श्रीकृष्णाय नमः
श्रीमद्ब्रह्मसूत्राणुभाष्यम्
शुद्धाद्वैतब्रह्मवादनिर्गुणभक्तिमार्गप्रवर्तकाचार्यचक्रचूडामणि-
श्रीमद्वल्लभाचार्यचरणप्रणीतम्
दशदिगन्तविजयिश्रीमद्गोस्वामिश्रीपुरुषोत्तमचरणप्रणीत-
भाष्यप्रकाशेन
सम्पूर्णवेत्तृश्रीमद्गोस्वामिश्रीगोपेश्वरजिचरणप्रणीत-
भाष्यप्रकाशरश्मिना
च परिबृंहितम्
मूलचन्द्रतुलसीदासतेलीवाला
इत्यनेन संशोधितम्
काशीस्थ-श्रीमुकुन्दरायजी-श्रीगोपाललालजीमन्दिराधिष्ठित-
षष्ठपीठाधीश्वर-गोस्वामिश्रीश्याममनोहरपाद-
विरचितया नवीनभूमिकया समुल्लसितम्
प्रथमो भागः
प्रथमोऽध्यायः
देहलीस्थ-
अक्षयप्रकाशननेन
प्रकाशितम्

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CONTENTS
(विषय सूची)
New Introduction by
Shri Shyam Manoharji Maharaj
in English and Sanskrit ... i-lxxi

1. प्रथमाध्याये प्रथमः पादः
   अधि. 1 सू. 1 — अधि. 3 सू. 3 ... 1-206
2. प्रथमाध्याये प्रथमः पादः
   द्वितीयोः भागः
   अधि. 4 सू. 4 — अधि. 10 सू. 30 ... 207-413
3. प्रथमाध्याये द्वितीयोः पादः
   अधि. 1 सू. 1 — अधि. 8 सू. 32 ... 415-606
4. प्रथमाध्याये तृतीयः पादः
   अधि. 1 सू. 1 — अधि. 13 सू. 43 ... 607-828
5. प्रथमाध्याये चतुर्थः पादः
   Editor's Note
   वेदान्ताधिकरणमाला-श्री पुरुषोत्तमविरचिता ... 829 - 880
   अधि. 1 सू. 1 — अधि. 9 सू. 28 ... 881 - 1042
   अधि. — अधिकरण (Section)
   सू. — सूत्र (Sūtra)

श्रीमद्वल्लभाचार्या कारिका ... 1043 - 1044
अधिकरणानां सूचीपत्रम् ... 1045 - 1046
श्रीमद्वल्लभ भाष्यपाठानुसारतः श्रीमद्बादरायणप्रणीत
ब्रह्मसूत्राणां वर्णानुक्रमः ... 1047 - 1054
श्रीमदणुभाष्योद्धतानां प्रमाणवाक्यानां सूचीपत्रम् ... 1055 - 1067
6. द्वितीयाध्याये प्रथमः पादः
अधि. 1 सू. 1 – अधि. 12 सू. 37 ... 1069 - 1170
7. द्वितीयाध्याये द्वितीयः पादः
अधि. 1 सू. 1 – अधि. 8 सू. 45 ... 1173 - 1291
8. द्वितीयाध्याये तृतीय-चतुर्थः पादोः
तृतीयः पादः
अधि. 1 सू. 1 – अधि. 16 सू. 53 ... 1297 - 1439
चतुर्थः पादः
अधि. 1 सू. 1 – अधि. 10 सू. 22 ... 1447 - 1509
9. तृतीयाध्याये प्रथमः पादः
Preface ... 1520
Note ... 1521
Introduction: Sri Vallabhāchārya and
his Aṇu Bhāṣya ... 1522- 1536
अधि. 1 सू. 1 – अधि. 8 सू. 27 ... 1537 - 1603
10. तृतीयाध्याये द्वितीयः पादः .
अधि. 1 सू. 1 – अधि. 11 सू. 41 ... 1609 - 1728

11. तृतीयाध्याये तृतीयः पादः
    Coloured photograph of
    Srimad Goswami Purushottam Charan
    अधि. 1 सू. 1 – अधि. 25 सू. 66 ... 1729 - 1965
    परिशिष्टम ... 1969 - 1997
    Editor's Note ... 1998 - 2000
12. तृतीयाध्याये चतुर्थः पादः
    Shri Vitthaleshvara and Aṇu Bhāṣya ... 2001 - 2020
    The Late Editor Mr. Mulchandra Tulsidas
    Teliwala ... 2021 - 2032
    अधि. 1 सू. 1 – अधि. 9 सू. 51 ... 2033 - 2113
13. चतुर्थध्याये प्रथम-द्वितीयो पादोः
    प्रथमः पादः
    अधि. 1 सू. 1 – अधि. 7 सू. 19 ... 2119 - 2169
    द्वितीयः पादः
    अधि. 1 सू. 1 – अधि. 7 सू. 21 ... 2173 - 2210
    Editor's Note ... 2212 - 2214
14. चतुर्थध्याये तृतीय-चतुर्थ पादोः
    तृतीयः पादः
    अधि. 1 सू. 1 – अधि. 5 सू. 17 ... 2215 - 2266
    चतुर्थः पादः
    अधि. 1 सू. 1 – अधि. 5 सू. 22 ... 2273 - 2327
    Introduction ... 2346 - 2358
    परिशिष्टम ... 2359 - 2460
    परिशिष्टविषयानुक्रमः ... 2461 - 2462

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Śrīman Mukundarāyo Jayati
Śrī Gopālalālo Jayati
O Śyāma illumine the heart of mine with thy grace always
INTRODUCTION
The Sixth Pīṭhādhiśwar Goswāmī Śrī Śyāma Manoharjī
Mahārāj (Kāśī), Vārāṇasī
Prākṛtadharmānāśrayamaprākṛta nikhila dharmarūpamiti ।
Nigamapratipādyam yattatcchuddham sākṛtistaumi ॥
(Sarvottamastotre)
In this śloka of Sarvottama-stotra, Śrīmad Viṭṭhalaeśa-
prabhucaraṇa, while hailing the transcendental personality
of Śrīmadāchārya, in the work written by him, Vallabhāṣṭaka,
after establishing the nature of his Āchāryasvarūpa, at the end
– establishing Śrīmad Vallabhāchārya's complete identity with
Puruṣottama, delineates his characteristic in the Saptaśloki. In
this, Śrīmad Prabhucaraṇa, who has occupied the throne of
the undivided empire of Suddhādvaita-brahmavāda-nirguṇa-
puṣṭi-bhakti-mārga, addressing the whole universe, narrates
as:
“kvacid pāṇḍityam cen-na nigamagatih sā'pi yadi
na kriyā sā sā'pi syād-yadi na hari-mārge paricayaḥ ।
yadi syāt so'pi śrī-vrajapatiratir-neti nikhilair-
guṇairanyaḥ ko vā vilasati vinā vallabhavaram ॥”
While describing the characteristics, it is told, above all, by
the word “kvacid” the divine nature, whereby all the other
characteristics depend themselves on this one special nature;
Paṇḍā means knowledge; the possessor of knowledge is Paṇḍita;
the state of being thus is pāṇḍityam; that is, one who is

knowledgeable of all that has happened and all that will
happen. This kind of pāṇḍitya, though perceivable among the
Bauddhas and Naiyāyikas, is devoid of the knowledge of the
Vedas; bacause they do not admit the validity of the Vedas.
Whereas the Naiyāyikas admit the validity of the Vedas, they
lack in the observance of the practices propounded in the
Vedas.
Knowledge and practices as ordained in the Vedas are to be
seen among the followers of Advaita propounded by Śrīmat
Śaṅkarāchārya, which, according to them, are valid only in
the day-to-day mundane activities; they do not get the
exposure to the path of Hari. Because they do not follow the
Bhagavat Śāstra (Pāñcarātra āgama practices). Even though
practised to perfection, if Dharma does not result in generating
pleasure in hearing the descriptions of Viṣvaksena (Lord Viṣṇu),
the efforts are in vain; desire-less action, without offering it to
Achyuta, does not make the knowledge shine. This kind of
knowledge is useless because they are not following the Hari
mārga i.e. bhakti mārga as propounded in the Bhagavat Śāstra.
One may say that there are people following the method of
worship as also practising the rituals ordained in the Vedas,
even there we find that they lack in taking pleasure in vrajapati;
they worship the form of his vibhūti, which is not his original
form but only a reflection of Brahman and thus, they do not
serve the Brahman with Bhakti. In fact, as per the Vedic sentence
– " tadeva Brahma tvam viddhi nedam yadidam upāsate" it is said
that what is being worshipped is not the real Brahman but
only a symbol; therefore, they do not realise that what is being
worshipped is the vibhūti – an emanation – and bhakti shown
there is not the sevā to Vrajapati; the real state of being Brahman
is only in vrajapati. Āchārya has said – "param Brahma tu kṛṣṇo
hi" –it is only KṚṢṆA THAT IS THE ULTIMATE BRAHMAN.
Thus, it is only in Āchārya Vallabha that all the above qualities
are seen and not in any one else.
There are many works of the above said Vallabhācārya;
ii

among them, the most venerable one is only the AṆU BHĀṢYA.
In this Bhāṣya, following the footsteps of Vyāsa, and in
agreement with him, the Āchārya established the
Śuddhādvaita-Brahma-vāda-darśana.
Two systems of Darśana i.e. āstika darśanam and nāstika
darśanam. Āstika darśanam again is mainly divided into six
varieties – Sānkhya, Pātañjala, Pūrva-mīmāmsā, Uttara-mīmāmsā,
Tarka and Nyāya. Here the Sānkhya is as told by Kapila in Śrī
Bhāgavata. Pātañjalam means the Yogaśāstra. Pūrva-mīmāmsā
is as composed by Jaimini; Uttara-mīmāmsā is as composed by
Kṛṣṇa-Dvaipāyana Vyāsa, consisting of four chapters, named
the Jñāna Kāṇḍa; Tarka means that composed by Kaṇāda, is
also called Vaiśeṣika; Nyāya is as composed by Gautama, the
Nyāya Śāstra.
Likewise, the Nāstika Darśana also is of six varieties – the
Cārvāka-Sautrāntika-Vaibhāṣika-Yogācāra-Mādhyamika – Ārhata.
Now we will deal with the topic of Uttara-mīmāmsā, one of those
included in the āstika darśanas. Uttara-mīmāmsā – Vedānta
darśanam. Among the several views on Vedānta, five systems
are predominent; they are – Kevala-advaita; Viśiṣṭādvaita; Dvaita;
Dvaitādvaita; Śuddhādvaita. Among these, the Kevalādvaita
darśana was propounded by Āchārya Śaṅkara, an incarnation
of Śaṅkara. Viśiṣṭādvaita was propounded by Āchārya
Rāmānuja, an incarnation of Śeṣa. Dvaita darśana was
propounded by Āchārya Madhva, an incarnation of Vāyu.
Dvaitādvaita darśana was propounded by Āchārya Nimbārka,
an incarnation of Hamsa. Śuddhādvaita darśana was revealed
by Bhagavān Śrī Vallabhāchārya, the follower of the system
of Vedavyāsa, incarnation of Śrī Bhagavān's visage and the
incarnation of Vaiśvānara.
Now, what is Śuddhādvaita ?
Śuddhādvaita jñeyaḥ samāsaḥ karmadhārayaḥ ।
Advaitam Suddhayoḥ prāhuḥ ṣaṣṭhī-tatpuruṣam budhāḥ ॥
iii

Māyāsambandha-rahitaṁ śuddhamityucyate budhaiḥ ।
Kāryakāraṇarūpaṁ hi śuddham brahma na māyikam ॥
(Su.Ma. śloka 27/28)
Śuddham ca tat advaitaṁ ca – karmadhāraya samāsa. Or,
Śuddhayoḥ advaitaṁ – Ṣaṣṭhi tatpuruṣa samāsa is to be
understood. In this system, the combination of Māyā with
Brahman is done away with; therefore, one should not take it
as Brahman covered with Māyā as the cause of this world; but,
only the pure Brahman as the cause of this world is to be
understood. It is told in the Siddhānta that Māyā also has been
described as a form of Bhagavat Śakti, viz. “mama Māyā
duratyayā” (Gītā 7-14); therefore, the relation of Māyā here is
not like the one in the other Siddhāntas. Here, while discussing
the Kārya-Kāraṇa – effect and cause – the Śānkaras take the
world as false and therefore, ephemeral. In their Siddhānta,
the world is the transformation of Māyā, and they say that its
cause also has to have similar nature, as cause and effect are
of similar nature. By saying that the world is unreal, they
establish that the jīva itself is Brahman; To refute this, Āchārya
has said in his Nibandha – “prapañca is the creation of
Bhagavān”; Prakāśa on this – “this world is not a transformation
of Prakṛti; not also born by the combination of atoms; nor is it
an appearance; neither born due to the unseen power; not a
reality born out of unreal; but it is the creation of Bhagavān.
Created by the efforts of an entity which is the highest one.
Therefore the conclusion is that the pure Brahman alone is the
cause of the world.
“Niṣkalam, niṣkriyam, Śāntam; Niravadyam,
nirañjanam”; “indro māyābhiḥ puru-rūpa īyate”; “vācārambhaṇam
vikāro nāmadheyam; mṛttiketyeva satyam”; “athāta ādeśo neti neti”
– these statements express that Śuddha Brahman is nirviśeṣa;
therefore the pure Brahman cannot be the cause of the world.
Moreover, if pure Brahman is accepted as the cause of the world,
then it becomes saguṇa, i.e. with qualities; in that case, such
Vedic sentences which describe the Brahman as possessing
iv

qualities have to be established as valid as in the system of
vivarta-vāda; because, Vedas are upajīvya, i.e. the Siddhānta
depends on the Vedas and the dependent cannot go against its
own supporter. Thus, there will be no real doership in the
Brahman and the Vedic sentences which attribute
characteristics to Brahman also stand vindicated. Similarly, in
the Upaniṣads, sentences describing Brahman as devoid of
characteristics become upajīvya and those sentences which
qualify Brahman with some attributes become upajīvaka. And
they cannot say something against their own nourishers.
Śruti means sounds and words; Brahman without attributes
cannot be described by such words; there being no trait in
Brahman, it is described in a negative fashion in the Śrutis. First
the Brahman is described with attributes; thereafter, by
sentences like "asthūlam" etc., the śruti denies those attributes;
because, the absence of something can be established only
after establishing what is being denied. In this manner, it is first
established as "dve vāva Brahmaṇo rūpe mūrttam chaivāmūrttam
cha"– Brahman has two forms – one with forms and the other,
without forms; in this manner qualified Brahman was explained,
and after that, it was denied as - "athāta ādeśo neti neti".
Here, the attributes imagined in Brahman by the Śruti were
actually imposed by the avidyā as in the case of silver in the
mother-of-pearl; thus, in this system of Māyāvāda, the sentences
describing Śṛṣṭi become incoherent.
On this objection, the māyāvādī says – "there is cogency and
it is called the adhyāropa-apavāda coherence. The pure Brahman
cannot be grasped; to make one understand that, the creation
of the world etc. are described, and through upāsanā, once the
qualified Brahman is grasped by the Buddhi, according to Śākā-
arundhati nyāya, the false experiences of earlier śruti sentences
get erased due to the nirviśeṣa-śruti-vākyas; after this erasure of
false understanding, the subtle, the most subtle and the fourth
state of caitanya are grasped. Thus the earlier understanding
of transformations of Māyā gets removed, and then the
v

unqualified Brahman is understood – that is the second-less
ātman; being one, bacause of the effect of upādhi, appears as
many; in this manner, Brahman with the qualifying agent
becomes the cause of the world, and none else. Jagat is the
effect of Māyā and it is pure void; the cause also should be of
similar nature; cause and effect are always seen to be of a
similar nature.” To this, it is replied as follows:
Abhedād-anupādhitvāt-jagadapratyayāptitaḥ |
Sarvādhāratvataḥ-tāvat-Śaktitvāt-nāsya bādhanam ||
Abhedād – saviśeṣa-nirviśeṣayoh bhedābhāvāditi; anupādhitvātiti
– there is no upādhi in Brahman; sarvādhāratvataḥ – sarva-
viruddha-dharmāśrayatvātiti; thus, saviśeṣa-nirviśeṣa śruti-vākyas,
being equally śruti, to nullify one set of sentences is not proper;
in that case, Veda becomes invalid. How? In this manner:
Brahman is to be known only through śruti, and not by any
other means of knowledge. Siddhānta accepts the entire śruti
as infallibly valid. Therefore, in which manner Brahman has
been understood from these śruti-vākyas, that has to be taken
as it is; not an iota of it is to be imagined differently, (causing a
defect in exegetical science) as explained by Āchārya. “Yo
anyathā santamātmānam anyathā pratipadyate kim tena na kṛtam
pāpam caureṇa-ātmāpahāriṇa”; “naiṣā tarkeṇa matirāpaneya”;
these Vedic injunctions say so. Therefore, “sa haitāvānāsa”;
“tadātmānam svayamakuruta”; “ātmaivedam sarvam”; “yato vā
imāni bhūtāni jāyante” – these Vedic statements; and,
“janmādyasya yataḥ; śāstra-yonitvāt; tattu samanvayāt” these
sūtras affirm the above principle of exegesis.
“Aham sarvasya jagataḥ prabhava pralayastathā”;
“janmādyasya yatonvayād-itarataḥ” – these smṛti vākyas confirm
that the pure Brahman alone is the creator and enjoyer of
everything; “attā carācara-grahaṇāt” – this doership is inborn
and not ephemeral as in the system of Śankara. “he, being
lonely, did not find happiness; he desired a second” śruti says.
“krīdārtham ātmanaḥ idam trijagat kṛtam te” – this smṛti vākya
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also says – Brahman itself, for its enjoyment, expanding itself in
the form of world, plays there; without undergoing any change
in itself, it takes these forms. We may see examples for this kind
of creation without undergoing change – kāmadhenu,
chintāmaṇi, kalpavṛkṣa, etc. “Prakṛtiśca pratijñā dṛṣṭānta-
anuparodhāt” (1-4-23) – this sūtra states that Brahman alone is
the material and efficient causes of this world. “yathā ekena
mṛtpiṇḍena sarvam mṛnmayam vijñātam bhavati” – by this
sentence, refuting the falsity of creation, it further says –
“mṛttiketyeva satyam”. Therefore, prapañca is the creation of
Bhagavān and not created by Māyā. But, in this matter, some
ignorant people, devoid of the knowledge of difference between
saṃsāra and prapañca; identifying saṃsāra and prapañca as one,
say that equally saṃsāra and Jagat-prapañca as the effect of
Māyā and consider them as false; that is not right.
“Prapañco bhagavat-kāryas-tadrūpo māyayā-abhavat ।
Tacchaktyā-avidyayā-tvasya jīva-saṃsāra ucyate ॥”
Here the Prakāśa – “Avidyayeti – avidyāpi tacchaktiḥ; having
been counted as one among the prominent twelve śaktis. “śriya-
puṣṭyā-gireti” vākyāt. Therefore, “sa vai naiva reme; tasmād-ekākī
na ramate; sa dvitīyamaicchat; sa haitāvānāsa” – in this śruti, it is
said that the transformation in the form of the world is for
enjoyment; because this is not possible without some wonderful
power, it is said that by the śakti of Bhagavān called avidyā, jīva
suffers saṃsāra, and it is not born. This is called abhimati. It is
also counted as non-existence. Ajñānam, Bhramaḥ, Asat – these
words are used in the saṃsāra, within the frame-work of Aham
and Mama, and not in prapañca. Because, that is the Brahman
itself. Therefore, in Siddhānta, by the rule of sūtra
“Tadananyatvam Ārambhaṇa-śabdādibhyaḥ” (Br.Su.2-1-14) – the
non-difference of Jagat and Brahman is accepted. Jagat that is of
prapañca is not of Māyā, but it is the nature of Ādhibhautika of
Brahman; the Ādhyātmika nature of Brahman is Akṣara-Brahman;
likewise, the Ādhi-daivika nature is Para-Brahman. In this
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manner, the non-difference of Brahman and Jagat is to be
understood; effect is non-different from the cause; it is not false.
Therefore, it is to be accepted that the pure Brahman alone is
the substratum, the cause; and the created beings, the effect.
According to Māyāvādi – Bhagavān Vyāsa has started the
enquiry of unqualified Brahman which is devoid of any quality
and without a form with the first aphorism “Athā’to brahma-
jijñāsā” and the following sūtras “janmādyasya” etc., explain
the Brahman with the quality of creating the world. Thus, after
making a statement of proving a quality-less Brahman, a
Brahman with quality was explained; this amounts to imputing
that Vyāsa has faultered in his statement. And the sūtras also,
(giving up the original position and accepting un-wanted
position) are to be interpreted. Therefore, if the intermediary
agent called avidyā is accepted, both these constructs, i.e.
Brahman and avidyā, being beginningless, the avidyā-covered
Brahman also becomes beginning-less; and that being the doer,
the creation will become eternal and there will be no occasion
for dissolution. Therefore, one would like to ask the Māyāvādi –
if this kind of kārya-kāraṇa with the help of Māyā is accepted as
having been stated in the śrutis and Smṛtis – “asya mahato
bhūtasya niḥśvasitametaddya-ṛgvedo Yajurvedaḥ”, “yo
brahmāṇaṁ vidadhāti pūrvam”; “yo vai vedāṁśca prahiṇoti tasmai”;
“vedo nārāyaṇaḥ sākṣāt svayambhūriti śuśruma”; “vedaiśca
sarvairahameva vedyaḥ” – by these statements, do Vedas intimate
that Brahman is ajñāna-kalpita? i.e. imaginary doer by the effect
of ajñāna?
According to your position, one understands first that the
Vedas are eternally valid; later on, by a correct interpretation of
the same Vedas, one has to understand that the Vedas are
imaginary due to the effect of avidyā; and then one understands
by the teachings of the guru – “na mātā pitā vā na devā na lokā na
Veda; na śāstā na śāstram na śiṣyo na śikṣā” by these un-real
means of knowledge, how the eternally true knowledge of
Brahman results? Knowing this, no one will enter upon the
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