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

attainment of paramānanda – inestimable pleasure and not the
attainment of suffering. On this point, the author of Raśmi,
Yogi Gopeśwara enjoins – “asyaiva ca-upapatteḥ ūṣmā” – in the
Bhāṣya of this sūtra, ‘tathā hi; asya ānandātmaka-rasa-rūpasya
bhagavataḥ eva ayam dharmaḥ; ūṣmā – viraha-tāpaḥ; though
the all-pervading Bhagavān is present at all places, because he
disappears by His māyā, separation and longing of His company
is common for all; but, then, it is not felt by all, but only by
those in whose hearts the experience of blissful nature of
Bhagavān takes place, and only in his heart the suffering, born
out of non-attainment of Him is experienced; this is in tune
with the syllogism – “other things being there, it will be there;
they being not there, it will not be there.” Therefore, only that
object which is of the nature of pleasure can be such; the
suffering also here will be of the nature of pleasure.”
From the above it is clear that the suffering described here is
not born out of karma; if it were to be born out of karma, then its
riddance called mokṣa, of the nature of pleasure, will also be
shattered. That is why it is said in the śruti – “na paśyo mṛtyum
paśyati na rogam no’ta duḥkhatām” – here the nature of this
bhakti is described as not of the nature of suffering; but is the
cause of suffering though; But, being the means to attain the
real Puruṣottama – ānanda-prāpti, it is of the nature of pleasure.
If not so, in the state of separation, the śruti would not have
said as – ‘citte sphurāyamāṇam ānandatvam’; “ko hi-evānyāt kaḥ
prāṇyāt” – this śruti means – “in the state of separation, the
Bhagavad-rūpa shining in the heart is the cause for the
continuity of life”. Likewise, in the Bhāgavata also –
“tāḥ manmanaskā mat-prāṇā madarthe tyakta-daihikāḥ
māmeva dayitam preṣṭhamātmānam manasā gatāḥ |
ye tyakta-loka-dharmāśca madarthe tān bibharmyaham |
(Bhāga. 10/46/4)
“Thus, that which is given by Bhagavān, who is one’s most-
dear, that which has some connection with Bhagavān and
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which is attained by the devotees, all that will be of the nature
of pleasure; therefore, for the naive that you are, the un-earthly
nature of pleasure of Bhagavān will be the cause of suffering
even as the nail-marks of the lover on the bulging breasts of
his love, comparable to the pricking of thorns! Let us suffice it
at this.”
Thus, by the śruti “yo vai bhūma tat sukham; na-alpe
sukhamasti” the pleasure that is described is of Brahman only
since that is of that nature, and all that is of the nature of
pleasure, end by connoting Brahman. In fact, Brahman only is
the desired object of jīva. This is what is told in Śrī Bhāgavta:
“ahamātmā ātmanāṃ dhātaḥ preṣṭhaḥ san preyasāmapi ।
ato mayi ratiṃ kuryād dehādir yat-kṛte priya ॥”
Here, this should be understood: In Siddhānta, Para-Brahman
is of the nature of pleasure ‘rasa’; is the substratum of all
opposing qualities; and with form; thus the śruti “ātmaiva
pūrvamāsīt puruṣa-vidhaḥ”. The end-result to be attained is
Brahmānanda. In the śruti “param-brahmaitad yo dhyāyati rasati
bhajati so'amṛto bhavati” the connection of each word with
Brahman is to be understood.
This bhakti is of the nature of end-result; its definition is – “para-
Brahma śrī kṛṣṇa-snehatvam”. Here, by the varaṇa śruti “yameva
eṣa vṛṇute tena labhyaḥ” the varaṇa is of two varieties viz. maryādā
and Puṣṭi. In the case of maryādā bhakti, the means prescribed
in the śāstras are many and that also, is of bodily, mental and
verbal nature. Whereas, in the Puṣṭi mārga, varaṇam is the
only means. In this mārga, only by the grace of God is the
destruction of all the sins. This is so said –
“svapāda-mūlaṃ bhajataḥ priyasya
tyaktānya-bhāvasya hariḥ pareśaḥ
vikarma yaccotpatitaṃ kathañcit
dhunoti sarvaṃ hṛdi sanniviṣṭaḥ” ॥
(Bhāga. 11/5/42)
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“praviṣṭaḥ karṇa-randhreṇa svānāṁ bhāva-saroruham
dhunoti samalam kṛṣṇaḥ padmapatramivāñjasā”॥
In this manner, only by varaṇa (paramātma's desire) – puṣṭi-
bhakti is attained by the puṣṭi-bhakta; whereas bhaktas attain
through bhakti-mārga – go near to Bhagavān; there, if Bhagavān
appears, gets rasānanda; i.e. through all the senses, relation is
established with bhagavat-svarūpa. This is told in Bhāgavata –
“akṣanvatāṁ phalamidam na param vidāmaḥ”; all kinds of such
mental longings are fulfilled by the grace of Bhagavān;
“brahmaiva san Brahma apyeti”; “so'śnute sarvān Kāmān saha
brahmaṇā” these śrutis are the evidence. This experience of
rasa is the highest. By the statement of the Āchārya
“brahmānandāt samuddhṛtya bhajanānandayojane,” the akṣara-
brahma-ānanda is counted-pleasure and the bhajanananda is
uncounted pleasure. Evaluating between these two, jñāna and
bhakti, Bhakti is superior.

1. In Bhakti, drinking of the rasa of kṛpānanda is the result;
   in jñāna, it is merely the absence of suffering.
2. In Bhakti, experience of pleasure in full is the result; in
   jñāna, dissolving one's self and that too completely,
   without differentiation – is the result.
3. In Bhakti, the existence of duality made so by Bhagavān
   and experience of its pleasure is the result; in jñāna, since
   there is no differentiation, experience of pleasure does
   not arise.
4. In Bhakti, from the very beginning, there is limitless
   pleasure; in Jñāna, there is suffering in the beginning,
   and at the end, attainment of limited ānanda.
5. In Bhakti, it is the attainment of Pūrṇa Puruṣottama; in
   jñāna, it is the attainment of Akṣara.
   In this manner, while comparing jñāna and bhakti, bhakti
   excels.
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"ātmārāmāśca munayaḥ nirgranthā apyarukrame ।
kurvantyahautikīm bhaktimitthambhūtaguṇo hariḥ ॥"
(Bhā.1/7/10)
"The great contemplators and renunciates undertake
unearthly bhakti in respect of That of big-strides, just for the
sake of self-pleasure, because Hari is of those qualities not
experienced anywhere else.
Therefore, even after getting the brahma-bhāva, one can
practise parā bhaktiḥ. This is the unfathomable excellence of
Bhagavān, Pūrṇa-Puruṣottama Śrī Kṛṣṇa and the superiority of
bhakti. That is why learned people, capable of understanding
the rasa and of emotional nature, offering themselves through
bhakti, unto Bhagavān Śrī Gopījana-vallabha, become immersed
in the experience of pleasure. Therefore, by the sentence "sarva-
dharmān parityajya" only Bhagavān is to be accepted as the
resort. Only by His grace, Bhagavān makes happen all that is
wanted by the devotees. That is why the definition of Puṣṭi is
told in Śrī Bhāgavata as – "poṣaṇaṁ tadanugrahaḥ". In Puṣṭi-
mārga, it is only the Bhagavad-anugraha, the controller.
Bhakti is of two varieties as Maryādā and Puṣṭi. Maryādā-
bhakti means bhakti in Bhagavat-caraṇāravinda. Puṣṭi-bhakti
means bhakti in Bhagavat-mukhāravinda. Maryādā-bhakti is not
independent. Puṣṭi-bhakti is independent. The end-result in
Maryādā-bhakti is sāyujyam i.e. attaining similarity with
Bhagavān in qualities. In Puṣṭi, it is becoming Bhagavān Himself.
Thus, in whose case the grace of Bhagavān descends, he comes
into the Puṣṭi; and that grace is inferred by the craving (ruci)
etc., shown by the devotee in that mārga.
That craving means Bhakti itself. The result of pure Puṣṭi-
bhakti means entering into the Nitya-līla and attainment of
Puruṣottama. All this has been elaborately explained by the
Āchārya in Śrīmad Aṇu-Bhāṣya; it has been vividly explained
in his Prakāśa by Śrī Puruṣottamacaraṇa and by Śrī
Gopeśwaracaraṇa in his Prakāśa-Raśmi still more elaborately
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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.
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“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
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defective reasoning.
Therefore -
“vedoktād-aṇumātre’pi viparītam tu yad bhaved |
Tādṛśaṁ vā svatantrañca ubhayaṁ mūlato mṛṣā ||”
(A.Bha.Ka.)
Likewise -
“yajñarūpo hariḥ pūrvakāṇḍe Brahma-tanuḥ pare |
Avatārī hariḥ kṛṣṇaḥ Śrī Bhāgavata īryate ||”
(Sa.pra. 11)
“agnihotram tathā darśa-pūrṇamāsaḥ paśus-tathā |
cāturmāsyāni somaśca kramāt pañcavidho hariḥ ||”
(Tatva. 2/2)
“asandigdho'pi vedārthaḥ sthūṇā-khananavan-matam |
mīmāṁsānirṇayaḥ prājñe durbuddhestu tato dvayam ||
Jaiminiḥ karma-tattvajño nirṇayam pūrva uktavān |
Vyāsaḥ svayam hi sarvajñaḥ uttare nirṇayam jagau ||”
(Tatva.2/29/30)
In respect of Purāṇa, Āchārya's faith –
“Purāṇam vedavat pūrvasiddham sarvopayogi tat”
(Tatva.2/48).
In respect of Mahābhārata –
“sarvanirdhāraṇārthāya vyāso bhāratamuktavān”
(Tatva.2/57);
On the subject Jyotiṣa –
“darśādikālanirddhāro jyotiḥ śāstraphalam smṛtam”
(Tatva.2/75)
On Vyākaraṇa –
“vyākṛtiḥ Pāṇinīyam hi Prātiśākhyam tu śabdag
(Tatva.2/77);
On Āyurveda etc. –
“Ārogye dharmasiddhiḥ syād rakṣā ca dhanuṣo bhavet |
Udvegahānir-gāndharve sthāpatyam ca srugādiṣu ||
xxxv

Kāvyādīnām asatyatvāt nopayogaḥ kathañcana ॥
Dharme-kartuḥ kvacid kīrttir-naipuṇyam pāṭhataḥ kvacit ॥"
(Tatva. 2/79-80)
On Rāmāyaṇa –
“ Rāmāyaṇamanantam hi purāṇamiva sanmatam ।
Vyāsaḥ pūrvamanekokto vālmīkiḥ sāmpratam kila ।
Samādhi-bhāṣayā prāha pramāṇam sarvathaiva tat ॥”
(Sar.pra. 81)
In this manner, in respect of all the śāstras, the opinion of Śrī
Vallabhācārya was clarified in short.
In respect of Saṁnyāsa:
Saṁnyāsa is not to be taken in the paths of karma and jñāna
due to the defects of Kali, to avoid regret later. But, in Bhakti
mārga, it should be taken. The sacrifice, just for the sake of
experiencing the separation of Bhagavān only, is praise-worthy.
All this Āchārya has elaborately explained in his work
Saṁnyāsa-nirṇaya. From this it is evident that Āchārya's
preference is in bhakti-mārga over the karma-jñāna mārgas.
In his Bhāṣya, Āchārya shows his keen interest in
repudiating the māyā-vāda. Even while repudiating the
Bauddha-mata, he shows his penchent for the repudiation of
māyā-vādi.
In Brahma-sūtra, the other Āchāryas have accepted the
Catuḥ-sūtrī consisting of the sūtras – (1) Athā'to Brahma-jijñāsa;
(2) Janmādyasya yataḥ; (3) Śāstra-yonitvāt; (4) Tat-tu-samanvayāt;
whereas, as per Śrī Vallabhācārya, ‘janmādyasya yataḥ; śāstra-
yonitvat’ appear as one sūtra. That is why, in Śuddhādvaita, it is
called as ‘tri-sutri’.
This Aṇu Bhāṣya was written by Śrīmad Vallabhācārya upto
sūtra 33 of second quarter of third chapter. From sūtra 34
onwards it was commented by Śrī Viṭṭhalanātha. Even in the
earlier part of the Bhāṣya, in ‘Ānandamayādhikaraṇa’ the second
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varṇaka was written by Śrī Viṭṭhaleśa. In this matter, the
statement of author of Prakāśa on Bhāṣya Śrī Puruṣottama is
the authority. It is written: “Ita ārabhya prabhūṇāmiti (Śrī
Viṭṭhaleśānām) pratibhāti; “sthāna-viśeṣāt prakāśādivat” –
(Br.Su. 3/2/34) – in this sūtra-bhāṣya-prakāśa. Likewise, in
Ānandamayādhikaraṇa – “sāmpratam tu Prabhucaraṇaiḥ”.
Similarly, in the ending verse of the fourth chapter,
“Bhāṣya-puṣpāñjaliḥ śrīmadācārya-caraṇāmbuje |
niveditastena tuṣṭā bhavantu mayi te sadā ||”
` Here, in the Bhāṣya-prāmāṇya-prakāśa, Śrī Puruṣott-
amāḥ: “guṇopasaṁhārapādamārabhya sārddhādhyāyasya svayam
karaṇāt tad āchāryeṣu nivedayantaḥ samāptau maṅgalam
kartavyamiti śiṣṭācārañca śikṣayantaḥ āchāryāṇām prasādam
āśāsate”; from this, it is clear that after writing the remaining
part of the Bhāṣya, it was dedicated at the feet of Śrī
Vallabhācārya. But, here some learned persons think that the
entire Bhāṣya was written by Āchārya himself. In that case,
the meaning of ‘Śrī Āchārya-caraṇāmbujam’ should be taken to
mean as Vyāsācārya-caraṇāmbujam. See Āchārya's sentence
“vyāso'smākam guruḥ”. In this manner, at other places also
explanations are given.
Moreover, some people say – “there is another elaborate
Bhāṣya of the Āchārya; from that, some short passage is
available today; this Bhāṣya is the abridged version of that
Bhāṣya.” However, what Śrī Puruṣottamacaraṇa has said in
his Prakāśa is to be accepted as the only part available and
there should be no doubt about this. Whatever works of Śrī
Vallabhācārya are there, in those cases there are commentaries
on them by Śrī Puruṣottama. Where there is no commentary
of Puruṣottama, that work is of Śrī Vallabhācārya or not is
doubtful.
In this Bhāṣya, there are four chapters; they are - svarūpa;
matāntara-nirāsa; sādhana; description of phala – respectively.
In each chapter, there are four quarters; in the first chapter,
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Vedānta vākyas describing the nature of Brahman are discussed.
Here, in the first quarter, sentences describing the effect
(creation); in the second quarter, sentences describing the
antaryāmī; in the third quarter, sentences describing the form
of upāsya (that which is to be meditated upon); and in the
fourth quarter, other disconnected sentences are discussed –
this is the short description of the first chapter.
In the second chapter, the view points of other systems are
repudiated; without repudiating the other systems, discussions
on the means and the end-result will not serve the purpose.
Here also, in the first quarter of the second chapter, the non-
opposing nature of śruti and smṛti is upheld. In the second
quarter, the systems of Nyāya, Māyāvāda etc., are refuted. In
the third quarter, the opposing nature of śruti sentences are
reconciled. In the fourth quarter, discussion on prāṇa etc. that
reside in the body of the jīvas is made. This is the essence of the
second chapter.
The third chapter deals with the means; here, in the first
quarter, the discussion revolves round the birth of the jīva
useful for brahma-jñāna. In the second quarter, the qualification
of jīva for mukti; here itself, removing the oppositions, Brahma-
svarūpa also is decided; in the third quarter, ‘guṇopasaṁhāra’ –
qualities described at different places differently are to be taken
together is called guṇopa-saṁhāra – is done; in the fourth quarter,
the subsidiary nature of rituals is discussed. This is the short
description of the third chapter.
The fourth chapter describes the phala – the end result –
objective. Here, in the first quarter, discussions of śravaṇa etc.
are carried on. In the second quarter, the dissolution of all the
senses is discussed. In the third quarter, the path of krama-
mukti etc. is discussed. In the fourth quarter, differentiating
between Puṣṭi and Maryādā, the phala and the eternal nature
of līlā etc. are discussed.
The division of Adhikaraṇas are –
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First chapter – 1st quarter – ten adhikaraṇas;
2nd quarter – eight adhikaraṇas;
3rd quarter – thirteen adhikaraṇas;
4th quarter – nine adhikaraṇas;
Second chapter – 1st quarter – twelve adhikaraṇas;
2nd quarter – eight adhikaraṇas’
3rd quarter – sixteen adhikaraṇas;
4th quarter – ten adhikaraṇas;
Third chapter – 1st quarter – eight adhikaraṇas;
2nd quarter – eleven adhikaraṇas’
3rd quarter – twenty four adhikaraṇas;
4th quarter – nine adhikaraṇas;
Fourth chapter – 1st quarter – seven adhikaraṇas;
2nd quarter – six adhikaraṇas’
3rd quarter – five adhikaraṇas’
4th quarter – five adhikaraṇas.
The abstraction of the contents of Bhāṣya and the
Adhikaraṇas was thus described.
Śrī Vallabhācārya’s short life history:
In the Telugu speaking region of south India, there is a
village called Kāṅkarvāḍ; there was a family with the title
Dīkṣita, followers of the Taittirīya branch of the Kṛṣṇa -
yajurveda. In this family, all the persons born became Soma
Yājis. The progenitor of this family was Śrī Nārāyaṇa Yajvā. In
this family was born Śrī Lakṣmaṇa Bhaṭṭa. This gentleman,
with his wife, once undertook the pilgrimage to Kāśī; during
this time, on the way, at the place called Campāraṇya in
Madhyapradeśa, from the womb of his wife Illammāgāru,
(vikrama saṁvat 1535), on Vaiśākha Kṛṣṇa -ekādaśī, Śrī
Vallabhācārya's appearance took place. Thereafter, Śrī
Lakṣmaṇa Bhaṭṭa, along with his wife and son, resided in Kāśī
for about twelve years. Śrī Vallabhācārya's thread ceremony
etc. took place in Kāśī itself. Śrī Vallabha very quickly studied
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the Vedas and the śāstras. Thereafter, all the three came back
to their native place. Then, Śrī Lakṣmaṇa Bhaṭṭa passed away;
and again, Śrī Vallabhācārya undertook a pilgrimage. During
this pilgrimage, Śrī Vallabhācārya had śāstraic discussions with
many learned personalities and they were won over. Śrī Ācārya
made round trips thrice, of the country, and preached his
Siddhānta. During this time, in Vijayanagara, at the court of
Śrī Kṛṣṇadevarāya, he defeated all the opposing debaters, and
established his siddhānta, called the Suddhādvaita-Brahma-vāda-
nirguṇa-puṣṭi-bhakti mārga.
During his yātrā, at the Govardhana mountain, Śrī Kṛṣṇa,
called Śrī Nāthjī, Para-Brahma, Bhagavān, by His own desire,
appeared before Śrī Vallabhācārya and showed His form and
commanded him to undertake His sevā. This was the Puṣṭi-
mārga preached by Śrī Vallabhācārya. During one such
pilgrimages, as per the directions of Bhagavān Śrī Pāṇḍuraṅga
Viṭṭhalanātha, and with his mother's permission, at Kāśī,
married the befitting daughter of a learned Telugu Brahmin
by name Madhumaṅgala. Here, two sons were born to him
by name Śrī Gopīnātha and Śrī Viṭṭhalanātha – first on Āśvina
Kṛṣṇa 12, vi.sam. 1568; the second on Miti Pau.Kr.9ᵗʰ,
vi.sam. 1572. In this manner, after crossing the three stages
of life, took tridaṇḍa saṁnyāsa as approved by the śāstras; here
in Kāśī, at the well-known Hanumāṅghāṭ, on Āṣāḍha su.2,
vi.sam. 1587, on a Sunday, in the afternoon, entered into the
waters of Gaṅgā; in this manner, deluding the non-believers,
he left his mortal coil and entered the Bhagavad Dhāma in
reality.
There are many works written by Śrī Vallabhācārya, the
jagadguru. They are both short treatises and elaborate works;
the bigger ones are - (1) Brahma-sūtra Aṇu Bhāṣya; (2) Tatva-
dīpa-nibandhaḥ; (3) Nibandha Prakāśa; (4) Śrīmad
Bhāgavata Subodhinī; (5) Pūrva-Mīmāṁsā Bhāṣyam; (6)
Gāyatrī Bhāṣyam etc.
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Short treatises – (1) Śrī Yamunāṣṭakam; (2) Bālabodhaḥ;
(3) Siddhānta-muktāvalī; (4) Puṣṭi-pravāha Maryādā-
bhedhaḥ; (5) Siddhānta Rahasyam; (6) Navaratnam; (7)
Antaḥ-karaṇa-prabodhaḥ; (8) Viveka Dhairyāśrayaḥ; (9)
Kṛṣṇāśrayaḥ; (10) Catuḥ-ślokī; (11) Bhakti-varddhini; (12)
Jalabhedaḥ; (13) Pañcapadyāni; (14) Saṁnyāsa-nirṇayaḥ;
(15) Nirodha lakṣaṇam; (16) Sevā-phalam. Similarly,
Puruṣottama Sahasranāma; Paribṛḍhāṣṭakam;
Patrāvalambanam; Trividha Nāmāvalī; Śikṣā śloka etc.
Śrīmad Bhagavadgīta Bhāṣya written by Śrīmad
Vallabhācārya is not available due to the vagaries of time or
due to some other reasons, think the research scholars.
Śrīmad Vallabhācārya's first son was Śrī Gopīnāthaḥ; he
had only one son Puruṣottamaḥ. Thereafter, there are no
descendents. Āchārya's second son was Śrī Viṭṭhaleśaḥ; His
works are – Aṇu Bhāṣya Uttarārdhaḥ; Vidvan-maṇḍanam;
Śṛṅgāra-rasa-maṇḍanam; Subodhinī ṭippaṇī; Bhakti Haṁsa; Bhakti
Hetu-nirṇayaḥ etc. He had seven sons – they were respectively
Śrī Giridharaḥ; Śrī Govindarāyaḥ; Śrī Bālakṛṣṇaḥ; Śrī
Gokulanāthaḥ; Śrī Raghunāthaḥ; Śrī Yadunāthaḥ; and Śrī
Ghanaśyāmaḥ.
Śrīmad Viṭṭhaleśwara's third son's (Śrī Bālakṛṣṇa's) fourth-
generation was Śrī Pītāmbara Goswāmī; his son Śrī
Puruṣottamacaraṇa was a great scholar, establishing his
reputation in all directions, took to his uncle Śrī Śyāmala's
son, Vrajarāyajī mahārāj. This Puruṣottamacaraṇa was born
in Vi.sam.1724 Mi.Bha.Su.11. Among his commentorial
works, the most celebrated one Nibandha is Aṇubhāṣya Prakāśa.
This has no parallel. Scholars like Śrī Puruṣottamacaraṇa are
very rare indeed. His works total upto nine lac ślokas; some
people say, though nine lac ślokas are known today, many
are the ones lost. Works written by Śrī Puruṣottamacaraṇa -
Subodhinī Prakāśaḥ; Upaniṣad-dīpikā; Āvaraṇabhaṅgaḥ;
Prasthāna-ratnākaraḥ; Suvarṇasūtram; Ṣoḍaśagrantha vivṛttiḥ;
xlii

Vādāvaliḥ etc. Many works are full of erudition; in respect of
him, there are two well-known ślokas –
“Śrīmad vallabha dīkṣitāhvayaharer vandyānvaye saptamaḥ
·tatkāruṇya sudhābhiṣeka vikasad-saubhāgya bhūmodayaḥ।
dṛśyad-durmada-vādi-vidvad-ibha-duṣkūṭokti-kumbhasthalī
sadyo-bhañjana keli-kesarapatiḥ Pītāmbarasyātmajaḥ ॥ 1 ॥
nāsīd-yenasamaḥ samasta-nigama-smṛtyādi tatvārthavid;
vaktā ca apratimaḥ sadassu viduṣamadyāpi bhūmau budhaḥ ।
yaḥ sarvaṁ navalakṣa-padyaka-mita-prauḍha-prabandha vyadhāt;
sa śrīmān puruṣottamo vijayatāṁ āchāryacuḍāmaṇiḥ ॥ 2 ॥
Thus, his elaborate biography has to be seen from
‘Puruṣottama Digvijaya’ if anyone wants more details. His equal
scholars in other systems or in the whole world, are very rare
indeed!
On the Prakāśa of Aṇu Bhāṣya, a vivṛtti ‘Raśmi’ was written
by Śrī Yogi Gopeśwaraḥ, the offspring of third son of Śrī
Viṭṭhaleśa. This scholar came to the family of the second son of
Śrī Viṭṭhaleśa, Śrī Govindarāya, as Dattaka son. He was a well-
known scholar. By this scholar a commentary on Bhāṣya
Prakāśa was written called Raśmi Bhāṣya, an elaborate work; it
is extolled by scholars.
The lincage of Śrī Gopeśwaracaraṇa and the lineage of his
Dattaka-vaṁśa is given here in short: Śrīmad Viṭṭhaleśwara’s
third son, Śrī Bālakṛṣṇa’s fourth son was Śrī Pītāmbara; in
this line, Śrī Śyam Lālji, his son, Śrī Vrajarāyajī, his Dattaka-
putra Śrī Puruṣottamacaraṇāḥ, the well-known in all
directions; his dattaka-putra Śrī Puruṣottamaḥ;(Go.A.Tr.Gṛ.1);
his son Śrī Govardhaneśjī (second); his dattaka-putra Śrī
Gokulotsavjī; (Go.Aye Dvi.Gṛ.1); his son Śrī Yogi Gopeśwara,
the scholar and author of Raśmi, (Go.Gaye.dvi.gṛ.1) of Śrī
Viṭṭhaleśarāyajī; his son Śrī Kṛṣṇarāya mahābhāgaḥ; this is
the lineage of Yogi Gopeśwara.
Hereafter, his dattaka-vaṁśa paramparā: the second son of
xlii

Śrīmad Viṭṭhaleśa Śrī Govindarāya; his son Śrī Kalyāṇarāya;
his son Śrī Hari Rāya, Śikṣāpatra's author. His dattaka-putra Śrī
Giridharjī mahodayāḥ; (Go.Aye.Pr.Gṛ.1); his son Śrī
Raghunāthjī; his son, Śrī Goyindarāyajī the second; his son
Śrī Viṭṭhalesarāyajī; his dattaka-putra Śrī Yogi Gopeśwarjī the
scholar (Go.Aye.Tr.Gṛ.2) this is the dattaka-vaṁśa paramparā of
Śrī Yogi Gopeśwarāḥ. By this scholar Bhakti-mārtanda etc.
works, full of essence, were written.
Brahmasūtra is the basic text for all Vedānta. When these
Vedānta sūtras were composed cannot be told definitely because
of the lapse of a long time; however, since it is known as having
been written by Maharṣi Bādarāyaṇa Vyāsa, the period of its
writing may be at the end of Dvāpara Yuga and the beginning
of Kaliyuga; thus, it can be inferred that its time should be
about 5000 years ago. Brahmasūtra was composed in very
early times according to our forefathers. But, as per the present-
day Westerners' opinion, this should have been composed
around 400 B.C. According to our legends, as per the story in
the first Skandha of Śrīmad Bhāgavata, it is learnt that these
sūtras should have been composed little earlier than Śrīmad
Bhāgavata. In Śrīmad Bhāgavata, Bhagavān Śrī Kṛṣṇa 's sports
are described; and Bhagavān Śrī Kṛṣṇa was on this earth some
5000 years before. Therefore, the period of Brahmasūtras
composed by Veda Vyāsa also should have been the same.
Even in Śrīmad Bhagavadgītā, in the śloka ‘brahmasūtra-
padaisćaiva’ we come across mention of Brahmasūtra by name;
from this it is clear that these sūtras" period of composition
should have been earlier than Śrīmad Bhagavadgītā.
In the Brahmasūtra, the number of sūtras are differently
stated by the different Bhāṣyakāras; chief among them are-
Bhāṣyakāraḥ No. of Sūtras No.of Adhikaraṇas

1. Āchārya Śankara 555 199
2. Āchārya Rāmānuja 545 160
   xliii

3. Āchārya Madhva 364 223
4. Āchārya Nimbārka 549 161
5. Āchārya Vallabha 554 171
   Thus, as shown by Jagadguru Śrīmad Āchāryacaraṇa,
   sākāra-brahma-vāda, variously called ‘Śuddhādvaita-brahma-
   vāda-nirguṇa-puṣṭi-bhakti-mārga’ is the only true system; there
   is no difference of opinion on this. As shown by Śrīmad
   Āchāryacaraṇa and by Śrīmad Prabhucaraṇa, only by His
   grace, following his line of thought, this Introduction to Śrīmad
   Brahmasūtra Aṇubhāṣya, along with the Prakāśa and Raśmi on
   that, was written by me. Let scholars, without inhibitions,
   correcting the mistakes that might have occurred during its
   delineation, read this and grace me.
   Thanks:
   By the supreme grace of Bhagavān Śrī Mukunda Prabhu
   and Śrī Gopāla Prabhu, who was brought up in the laps of Śrī
   Yaśodā, and who was Śrī Gopījanavallabha, this deep
   philosophical treatise called the Aṇu Bhāṣya-Prakāśa-Raśmi –
   the Triveṇī confluence is being re-printed by Śrī Harish Chandra
   with his body, soul, and money; by Śrī Saroj Kumar Goel
   (residents of Delhi) and by Śrī Dev Kumar Agrawal, Śrī
   Ghanaśyāmajī Shah, the superior Vaiṣṇavas (residents of Kāśī)
   deserve all the commendations.
   (Translated by Śrī Bhāṣyāchārya, Vidvad-Uttama Prof.
   Sampannārāyaṇāchārya, Nyāya-Mīmāṁsā-Vedānta Vidvān,
   Vedānta Śiromaṇi).
   xliv

Abbreviations
Aśvi. kṛ. - Āśviṇa Kṛṣṇa
A. Bh. ka - Aṇu Bhāṣya Kārikā
Br. Su. - Brahmasūtra
Bha. Śu. - Bhādrapada Śukla
Br. Vai. pu. - Brahma Vaivarta Purāṇa
Bhāga. - Śrīmad Bhāgvata
Ch. Upa. - Chāndogya-Upaniṣad
Kaṭho. - Kaṭhopaniṣad
Mi. Pau. kṛ - Mithuna Pauṣa Kṛṣṇa
Mi. Asa. Śu. - Mithuna Āṣāḍha Śukla
Sā. pra. kā. - Śārīraka-prakāśa Kārikā
Vi. pu. - Viṣṇupurāṇa
Vi. Sam - Vikrama Samvat
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श्रीकृष्णाय नमः ।
श्रीमद्ब्रह्मसूत्राणुभाष्यम् ।
शुद्धाद्वैतब्रह्मवादिनिर्गुणभक्तिमार्गप्रवर्तकाचार्यचक्रचूडामणि-
श्रीमद्वल्लभाचार्यचरणप्रणीतम् ।
दशदिगन्तविजयिश्रीमद्गोस्वामिश्रीपुरुषोत्तमचरणप्रणीत-
भाष्यप्रकाशसंपूर्णवेष्टितश्रीमद्गोस्वामिश्रीगोपेश्वर-
जिचरणप्रणीतभाष्यप्रकाशरश्मिपरिवृंहितम् ।
उपोद्घातः
'भगवद्धर्मपरायणशेठगणेशगोवर्धनदास सुन्दरदास' इत्यस्य पुष्टिमार्गीय-
संस्कृतसाहित्यसमुद्धारार्थं निर्दिष्टद्रव्यखर्चतः 'प्रातःस्मरणीय-
मूलचन्द्र तुलसीदास तेलीवाला, बी. ए., एलएल. बी.,
वकील, हाइकोर्ट' इत्येतेषां सुहृद्भिः
संशोध्य 'निर्णयसागर' मुद्रणालये
मुद्रयित्वा प्रकटीकृतम् ।
श्रीवल्लभाब्दाः ४५७. संवत् १९९२.

॥ श्रीमन्मुकुन्दरायो जयति ॥
॥ श्रीगोपाललालो जयति ॥
॥ श्यामः सदा दीव्यतु मानसे मे ॥
उपोद्घातः
षष्ठपीठाधीश्वर गोस्वामी श्री श्याममनोहरजी महाराज (काशी), वाराणसी
प्राकृतधर्मानाश्रयमप्राकृतनिखिलधर्मरूपमिति ।
निगमप्रतिपाद्यं यत्तच्छुद्धं साकृतीस्तीमि ॥
(सर्वोत्तमस्तोत्रे)
अत्र श्रीमद्विट्ठलेशप्रभुचरणाः सर्वोत्तमस्तोत्रे श्रीमदाचार्याणामलौकिकनामानि प्रकटयन्तः
स्वरचित-वल्लभाष्टकग्रन्थे स्वाचार्यस्वरूपं निरूप्य समापने “निखिलबुधजनाः गोकुलेशं
भजन्ते” इत्यादिना जगद्गुरुश्रीमद्वल्लभाचार्याणां पूर्णपुरुषोत्तमत्वं निरूप्य सप्तश्लोक्यां
तद्गुणान्निरूपयन्ति । अत्र श्रीमत्प्रभुचरणास्तु श्रीमद्वल्लभाचार्यचरणार्जितशुद्धाद्वैतब्रह्म-
वादनिर्गुणपुष्टिमार्गखण्डसाम्राज्यसिंहासनसमधिरूढाः अखिलं ब्रह्माण्डं सम्बोधयन्तः
श्रावयन्ति —
क्वचित्पाण्डित्यं चेन्न निगमगतिः साऽपि यदि न
क्रिया सा साऽपि स्याद्यदि न हरिमार्गे परिचयः ।
यदि स्यात्सोऽपि श्रीब्रजपतिरतिर्नेति निखिलै-
र्गुणैरन्यः को वा विलसति विना वल्लभवरम् ॥
अत्र गुणान्निरूपयन्तः सर्वाधिकासाधारणाखिलगुणाश्रयत्वमाहुः क्वचिदिति । पाण्डित्यं
नाम पण्डा बुद्धिर्य्यस्येति । अर्थात् आगन्तुकानागन्तुकबुद्धिमान् हि पण्डितः तस्य भावः
पाण्डित्यम् । तात्पर्यं बौद्धनैयायिकादौ पाण्डित्ये सत्यपि न निगमगतिः नाम वेदानुकूला
गतिर्नास्तीति भावः । बुद्धेन तद्दूषणात् । कदाचित् साऽपि नाम, निगमगतिरपि पाण्डित्येन
सह भवेत्तदापि वेदोदिता चरणरूपा, निगमाभिमता क्रिया नेति । पाण्डित्यनिगमगतिसहिता
क्रियाऽपि श्रीमच्छङ्कराचार्यप्रतिपादिताद्वैतसिद्धान्ते व्यावहारिकसत्तया यदि स्यात्तदाऽपि न
हरिमार्गे परिचयः । तेषां भगवच्छास्त्रे अप्रवृत्तत्वात् । “धर्मः स्वनुष्ठितः पुंसां विष्वक्सेनकथासु
यः । नोत्पादयेद्यदि रतिं श्रम एव हि केवलम्” तथा च “नैष्कर्म्यमप्यच्युतभाववर्जितं न
शोभते ज्ञानमलं निरञ्जनम्” इत्यादि वाक्याद्धरिमार्गपरिचयाभावात्तद्वैफल्यमिति। ननु
पूजादिमार्गानुवर्तिनः बहवः निगमगतिक्रियासहिताः सन्तः विद्वांसः सन्तीति चेत् सत्स्वपि
तेषु न ब्रजपतिरतिः । ते तु तद्विभूतिरूपस्य परम्परया तद्रूपत्वं प्रतीकत्वेनादाय पूजादिकं
विदधति न साक्षाद् ब्रह्मणः स्नेहात्मिकां सेवां कुर्वन्ति । वस्तुतस्तु “तदेव ब्रह्म त्वं विद्धि
नेदं यदिदमुपासते” इति श्रुतेः प्रतीकमेवतत् अतः पूज्यस्य विभूतित्वेनाज्ञानात् तत्र
xlvii