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

भाष्यप्रकाश-रश्मि-परिवृंहितम् । २१९ भाष्यप्रकाशः । दानन्दरूपेण भिन्नोऽपि तयेच्छया मिलितोभिन्न इवाखण्डो भवति । तदपेक्षया कार्यरूप- स्याल्पत्वात् । तानि त्रीण्यपि रूपाणि पूर्णशब्देनोच्यन्ते । 'पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते' इति । अर्थस्तु—अदः परोक्षं ज्ञानैकघनम् अक्षरं ब्रह्म पूर्णं निरन्तरमाकाशवद् व्यापि । इदं परि- दृश्यमानं सद्रूपं क्षरं ब्रह्म पूर्णं पूर्ववत् । पूर्णात् पूर्णमवति व्याप्नोति तादृशं तदुभयव्यापकं पूर्णमुत् पूर्णानन्दं ब्रह्म अच्यते, अभ्रु गतिपूजनयोः, अच इत्येक इति धातुपाठादचधातुः पूजार्थकः, पूज्यते, पूर्वोक्ताभ्यां सच्चिद्रूपाभ्यां क्षराक्षराभ्यां सेव्यते । एवं ज्ञानादेः फलमाह । पूर्णस्यानुपदोक्तस्य पूर्णं ज्ञानादिधर्ममादाय तत्प्रसादेन प्राप्य पूर्णमेवावशिष्यते तत्सायुज्येन तदभिन्नो भवतीति । पूर्णत्वादेव सद्रूपस्य प्रत्येकपर्यवसायित्वम् । एवं धर्मरूपेण शक्तिरूपेण धर्मिरूपेण च नानाभूय पश्चात् कार्यरूपेण नाना भवतीति बहु स्यामित्यस्य कार्यम् । एवं च बृहदारण्यकोक्तं व्यावरणं तैत्तिरीयाद्युक्ताकाशादिसंभूतिश्च तत एव । प्रजायेयेत्यस्य तु जन- रश्मिः। रूपं ब्रह्मैवाकाशवत् । न तु 'तत्तु समन्वयात्' इत्यत्र निमित्तत्वस्य साकारत्वात्साकारत्वम् । भिन्नोपीति धर्मिणः । अपिनाऽभिन्नः । कार्यात्मना भेद इति महतः सङ्कर्षणोऽप्यण्डसंसक्तः सर्वभूतस्तृतीयसहितः 'कार्यकारणवस्त्वैक्यमर्पणं पटतन्तुवत्' इति सप्तमस्कन्धात्कार्यकारणवस्त्वैक्य- मर्पणे च प्रतीतसाकारतेच्छया मिलितः 'अविभक्तं च भूतेषु विभक्तमिव च स्थितम्' इति गीतायाः खण्डस्थितविषयत्वान्मिलिते । 'मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति' इति बृहदारण्यकदोष- स्याप्यप्राप्तेर्गीतैकादशाध्यायोक्तसर्वव्यापकगुरौ लोकेऽप्रतिमप्रभावस्वरूपे 'तत्रैकस्थं जगत्कृत्स्नं प्रवि- भक्तमनेकधा । अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा' इत्यत्रैकेन शरीरेण मिलितोऽभिन्न इव भवति । 'यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्' इति श्रुतिः । भिन्नोपस्थितावभिन्न इति खण्डोपस्थिताव- खण्डो भवति । महत्स्रष्टृमात्रं तु सर्ववादानवसरं नानावादानुरोधीत्यखण्डमपि । अल्पत्वादिति । सखण्डत्वमिति शेषः । कारणाभावेन कार्यकारणवस्त्वैक्यमर्पणाभावात् । अनेन तृतीयं सर्वभूतस्थ- मुक्तम् । ज्ञानैकेति पुरुषोत्तमवज्ज्ञानमेवैकं मुख्यं त्रिषु तस्य घनं दृढं नपुंसकत्वं छान्दसं निबिडम् । 'तदश्मसारं हृदयम्' । 'आत्मैवेदमग्र आसीत्पुरुषविधः' । पूर्ववदिति निरन्तरमाका- शवद्व्यापि । तदुभयेति क्षराक्षरव्यापकम् । ज्ञानादेरिति ज्ञानं शाब्दम् । माहात्म्यज्ञानजमग्रिमञ्च । अक्षरज्ञानानन्तरं कर्म च । पूर्णमेवेति कार्यस्य कारणापत्तिर्युक्तेत्येवकारः । घटादेः कपाला- वापत्तिर्दृश्यत इति । ननु सदेव सोम्येति श्रुतिमुपक्रम्य विचारः प्रवृत्तः । श्रुतौ तु क्षराक्षर- पुरुषोत्तमा उक्ता इति प्रत्येकं सद्रूपस्य पर्यवसायित्वं कथमित्याशङ्क्य तानि त्रीण्यपीत्यादिग्रन्थ- तात्पर्यमाहुः पूर्णत्वादेवेति । एवकारेण सत्त्वं व्यवच्छिद्यते । तस्य सन्मात्रवृत्तित्वेन निरन्तराकाश- वद्व्यापित्वाभावात् । शक्तीति सर्वतः पाणिपादान्तत्वादिः शक्तिः तद्रूपेण । बहु स्यामिति ईक्षणस्य । कार्यमिति नानाभवनं कार्यं पूर्वोक्तैक्षणस्य । बृहदिति तत्रैव द्रष्टव्यम् । तैत्तिरीयेति । 'तस्माद्वा एतस्मादात्मन आकाशः संभूतः' इत्यादितैत्तिरीयोक्ता । आदिना भागवतं ग्राह्यम् । यथा तृतीयस्कन्धपञ्चमे—'कालमायांशयोगेन' इत्यादिना । तत इति सत एव । एवकारस्तु विदा- १. केवलम् । 1515

Wait, is it 'म' followed by 'भि'? Wait, the vertical line of 'म' has an 'i' matra? No! Look at the 'i' matra: it is on 'भि'! Wait, before 'भि', there is a letter: it is 'म'! Wait, or is it 'म' + 'ि' = 'मि'? No, look at the loop: It has a loop at the bottom left, horizontal to vertical. That's 'म'. Then after it: 'भ' with 'ि' on it: 'भि'! Wait, or is it 'म' with 'ि' and then 'प'? Wait! Can it be "नीचभावमिपन्न"? No, "आपन्न" -> "अभि-पन्न"? In Sanskrit, "अभिपन्न" means "fallen into, afflicted with, having attained" (अभि + पद् + क्त = अभिपन्न, very common in classical Sanskrit: अभिपन्न = शरणागत, प्राप्त, ग्रस्त). "नीचभावम् अभिपन्नस्य" -> "नीचभावमभिपन्नस्य"! Wait, what about the anusvara? If it's a compound: नीचभावमभिपन्नस्य = नीचभावम् अभिपन्नस्य (with samasa or am-anta tatpurusha like सुखमापन्नः / नीचभावमभिपन्नः). Wait, look at line 4: Is it "नीचभावमभिपन्नस्याक्षर

भाष्यप्रकाश-रश्मि-परिवृंहितम्। २२१ भाष्यप्रकाशः। वाच्यः। अत एव सर्वसद्भूतेष्वष्टाविंशतितत्त्वेषु तत्त्वमिति व्यपदेशः। एवं यदा आनन्द उत्कृष्टो जातस्तदितरौ तं सेवमानौ जातौ। ततश्च तयोर्धर्मौ ज्ञानक्रिये भगवच्छक्तिरूपे जाते। तदा स आनन्दो ज्ञानक्रियाशक्तिमान् जातः। इत्येकरूप उच्चनीचभावः। अथापरः सदंशस्तु क्रियाङ्गैकर्गतत्वादंशेनाव्यक्ततामापद्यते प्रकृतिरूपो भवति। पश्चान्मूलभूतक्रियांशाभिः क्रिया- भिर्धर्माधर्म्यं श्रौतेन पौराणेन वा प्रकारेणाभिव्यज्यते। चिदंशस्तु ज्ञानधर्मस्यानन्दे गतत्वा- दंशेन पुरुषो जीवसमष्टिरूपो मुख्यजीवो भवति। तदा चिदंशस्य शक्तिर्माया तं व्यामोहयति। तदा तया व्यामोहितो व्याकुलः सन् सदानन्दकृतसृष्टौ य आसन्न्य- रश्मिः। इति गोपालतापनीयात्। मायापदं तु श्वेताश्वतरे

३२२ श्रीमद्ब्रह्मसूत्राणुभाष्यम् । [ अ० २ पा० ४ अ० १० सू० २२

भाष्यप्रकाशः ।

रूपः सूत्रात्मा दशविधः प्राणस्तमवलम्ब्य तिष्ठति । ततो जीव इत्युच्यते प्राणधारण- प्रयत्नवत्त्वात् । बोधरूपोऽप्ययम् । आनन्दस्य धर्मस्य पृथग्भूतत्वात्स्वरूपात्मकस्य च तिरोहि- तत्वादानन्दार्थं तया व्यामोहितस्तत्संबन्धादानन्दो भविष्यतीति बुद्ध्या तया संबध्यते । आनन्दांशस्तु प्राज्ञरूपोऽन्तर्यामिसमष्टिरूपो भवति । अतः परं सतः प्रपञ्च उच्यते । तत्र क्रमो नानाविधः । मुण्डके, 'एतस्माज्जायते प्राणः' इति प्राणमनइन्द्रियाणामुत्पत्त्यनन्तरं खादि- भूतोत्पत्तिः । प्रश्ने, प्राणः प्राणाच्छ्रद्धा भूतानि इन्द्रियं मनोऽन्नमिति । बृहदारण्यके, प्राणा लोका देवा भूतानीति । ऐतरेये, लोका लोकपाला इत्यादि । महोपनिषदि तु दशेन्द्रि- याणि मनस्तेजोऽहंकारः प्राणा बुद्धिस्तन्मात्रा महाभूतानीति । तत्र तेजो महान् प्राणाः प्राण- समुदायः । तैत्तिरीयादौ चाकाशादिक्रमेण सूक्ष्माणि महान्ति च भूतानि समुत्पादयति । पञ्चतन्मात्रा भूतशब्देनोच्यन्ते । अथ पञ्चमहाभूतानि भूतशब्देनोच्यन्ते इति मैत्रायणीय- श्रुतावुभयोरपि भूतपदेन संग्रहात् । एवमन्येऽपि प्रकारा निबन्धे दर्शिताः । अतो भूतानामे- वैकविधः क्रमो, न प्राणेन्द्रियादीनाम् । आत्मनां तु व्युच्चरणं पश्चात् । कदाचिद्देहविशिष्टा

रश्मिः ।

प्रसिद्धः । नतु प्राणो वायुः सूत्रं बहिः कार्पासम् । अन्तस्तु को वेद । ईश्वरस्तु वेति । 'अन्तःसूत्रं धृतं येन'इति श्रुतेः । परंतु बहिःसाम्याद्द्रव्यान्तरम् 'प्रजापतेर्यत्सहजं पुरस्तात्' इति श्रुतेरिति चेन्न । ऊर्णनाभदृष्टान्तस्य द्वितीयस्कन्धनवमाध्याये उक्तत्वादतदनुरोधेन प्राणेषु समानस्य नाभिनालेन सूत्र- मात्मनि यस्य तादृशः संग्रहात् । सुबोधिन्यां तु सूत्रात्मक इति क उक्तः । नाभिकमलदण्डे सूत्राणि प्रजापतौ चेति कारणे तदावश्यकत्वात् । मूलस्य समानवायुत्वेनान्तःसूत्रस्य वायुत्वेन द्रव्यान्तरत्वा- भावात् । एकरसत्वात् । किंचान्तर्यामिब्राह्मणे 'वायुर्वै गौतम तत्सूत्रम्'इति श्रुतेः सूत्रात्मा प्राणः । तमवेति । जीव प्राणधारण इति धातुपाठात् । शुद्धबुद्धमुक्तस्वभावः 'तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः' 'विज्ञानघनः' इत्यादीनां श्रुतीनामयमेव विषय इत्याहुः बोधेति 'शब्द इति चेन्नातः प्रभवात्' इति सूत्रे चितः सृष्टिः । त्रिषु सदादिषु प्रकटेन व्यवहारः । अतः सदानन्दसृष्टिविरोधो न । अपि- शब्देनोपक्रान्तसद्रूपः । अयमिति समष्टिरूपः । निर्धर्मकत्वान्निराकारत्वमाहुः आनन्दस्येति । सच्चिदानन्दसृष्टित्वादानन्दधर्मत्वम् । स्वरूपेति । तत एव । आनन्दांशस्तु पूर्वमेव तिरोहितो येन जीवभाव इत्युक्तेस्तिरोहितत्वम् । आनन्दार्थमिति विषयानन्दार्थम् । ननु मायसंबन्धस्य भावित्वा- त्पूर्वं कुतस्तया व्यामोहित इति चेन्न ।'तयेत्यनेन तदपाश्रया माया भूतपूर्वा गृह्यत इति कार्यकारणत्व- संबन्धात् मायासंबन्धाद्विषयानन्दः भगवदानन्दो यद्यपि तथापि व्यामोहो विषयानन्दप्रवृत्तौ हेतुः । संबध्यत इति 'यया संमोहितो जीव आत्मानं त्रिगुणात्मकम् । परोऽपि मनुतेऽनर्थं तत्कृतं चाभिपद्यते ।' इति वाक्यात् । एवं कार्यरूपास्त्रयोऽंशा ज्ञेयाः । आनन्दस्य स्वरूपलक्षण- घटकत्वात्तद्विशेषणरूपमाहुः आनन्दांशस्त्विति । सर्वोत्कृष्टानन्दस्य विशेषः सुषुप्तिसाक्षी प्राज्ञस्तद्रू- पोन्तर्यामिणोऽन्तर्यामिब्राह्मणप्रसिद्धानां पृथिव्याद्यन्तराणां समष्टिरूपो भवति । पदेनेति भूतपदेन । अन्येऽपीति 'कदाचिद्गुणरन्ध्रा'इति निबन्धात् । 'यथाग्नेः क्षुद्रा' इति श्रुतेराहुः आत्मनामिति ।

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भाष्यप्रकाशः । एवेन्द्रियाधिष्ठातारः, कदाचिदिन्द्रियानन्तरमित्येवं कारणसृष्टिक्रिया दर्शिता । विशिष्य तु द्वितीयस्कन्धसुबोधिनीतत्प्रकाशान्मत्कृतादवगन्तव्या ॥ २२ ॥ इति दशमं मांसादिभौममित्यधिकरणम् ॥ १० ॥ इति श्रीमद्वल्लभाचार्यचरणनखचन्द्रनिरस्तहृदयध्वान्तस्य श्रीपीताम्बरात्मजस्य पुरुषोत्तमस्य कृतौ भाष्यप्रकाशे द्वितीयाध्यायस्य चतुर्थः पादः ॥ २ ॥ ४ ॥ समाप्तोऽयं द्वितीयोध्यायः ॥ २ ॥ रश्मिः । मुण्डक आत्मनोवतारा इति माध्वाः । इन्द्रियानन्तरमिति 'सर्वतः पाणिपादान्तं सर्वतो- ऽक्षिशिरोमुखम्' इति श्रुत्युक्तेन्द्रियानन्तरं देहविशिष्टा इत्यर्थः ॥ २२ ॥ इति मांसादिभौममित्यधिकरणम् ॥ १० ॥ इति श्रीविठ्ठलेश्वरैश्वर्यनिरस्तसमस्तान्तरायेण श्रीगोविन्दरायपौत्रेण संपूर्णवेद्या विट्ठलरायभ्रात्रीयेण गोकुलोत्सवात्मजगोपेश्वरेण कृते भाष्यप्रकाशरश्मौ द्वितीयाध्यायस्य चतुर्थः पादः संपूर्णतामगमत् ॥ २ ॥ ४ ॥ एतावतो ग्रन्थस्य श्लोकानां संख्या १४५२५ सार्धचतुर्दशसहस्रपञ्चविंशतिः ईति ॥

श्रीमद्ब्रह्मसूत्राणुभाष्यम् श्रीमद्वल्लभाचार्यचरणप्रणीतम् AṆUBHĀṢYA ON THE BRAHMASŪTRA WITH THE COMMENTARY BHĀṢYAPRAKĀŚA AND THE SUPER- COMMENTARY RAŚMI ON THE BHĀṢYAPRAKĀŚA VOLUME 3 ADHYAYA 3 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 81-88643-10-6 (Vol.3) 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 THREE ADHYĀYA 3 AKSHAYA PRAKASHAN DELHI

First published: Bombay, 1925-26 Reprint: Delhi 2005 ISBN 81-88643-07-6 (set) ISBN 81-88643-10-6 (vol.3) Published by: Harish Chandra for Akshaya Prakashan, 208, M.G. House, 2 Community Centre, Wazirpur Industrial Area, Delhi - 110052 Email: harish@busyinfotech.com Fax: 011-27374358 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 तृतीयो भागः तृतीयोऽध्यायः देहलीस्थ- अक्षयप्रकाशननेन प्रकाशितम्

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श्रीकृष्णाय नमः । श्रीमद्ब्रह्मसूत्राणुभाष्यम् । शुद्धाद्वैतब्रह्मवादनिर्गुणभक्तिमार्गप्रवर्तकाचार्यचक्रचूडामणि- श्रीमद्वल्लभाचार्यचरणप्रणीतम् । विशददिगन्तविजयिश्रीमद्गोस्वामिश्रीपुरुषोत्तमचरणप्रणीत- भाष्यप्रकाशसंपूर्णवेत्तुश्रीमद्गोस्वामिश्रीगोपेश्वरजी- चरणप्रणीतभाष्यप्रकाशरश्मिपरिवृंहितम् । तृतीयाध्यायस्य प्रथमः पादः । 'भगवद्धर्मपरायण सद्व्रत श्रेष्ठि गोवर्धनदास सुन्दरदास' इत्यस्य पुष्टिमार्गीयसंस्कृतसाहित्यसमुद्धारार्थं निर्दिष्टद्रव्यसंग्रहतो 'भृगुपुरस्थ मूलचन्द्र तुलसीदास तेलीवाला, बी. ए., एल्एल्. बी., वकील, हाइ कोर्ट' इत्यनेन संशोध्य 'निर्णयसागर' मुद्रणालये मुद्रयित्वा प्रकटीकृतम् । श्रीवल्लभाब्दाः ४४७. संवत् १९८२. मूल्यमेकमुद्रिका ।

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PREFACE. In the presence of S'rīmad Goswāmi S'rī Gokulanāthaji Mahārāja of Baḍā Mandir, Bombay, an arrangement was arrived at between S'eth Lālji Nāraṇji and ourselves in May 1925 by which the Trustees of the late S'eth Gordhandās Sundardās agreed to defray the whole cost of the publication of Aṇu Bhāshya-Bhāshya Prakāsha-Ras'mi. This volume is published in pursuance of the same. For this happy result we express our obligations to S'rīmad Goswāmī S'rī Gokulanāthaji Mahārāja and the said Trustees. In bringing out this edition we have got hearty co-operation from Goswamis and their learned s'āstris. H. H. Tilakayita S'rīmad Goswami S'rī Govardhanalalji and his son S'rī Damodaralalji have been kind enough to lend us two very good Mss. of the Aṇu Bhashya. Through the kindness of S'rīmad Goswami S'rī Vraja Ratnaji a fragment of the original Ras'mi became available to us for the first time in 1917. S'rīmad Goswami S'rī Vallabhalalji S'rī Muralidharaji, S'rī Gokulanathaji, S'rī Ranchhodlalji, and S'rī Magnalalji have lent us Mss. of the Aṇu Bhashya from their collections. Last but not the least we must acknowledge our deep obligations to the late Pandit Gattulālji's Library. Mr. Jamnadas Kanji B. A., has helped in preparing the press-copy of the Introduction. Messrs Dhirajlal Sankalia, Govardhandas Pragji, Hiralal Mulji, and Purushottam Kanji B. A., have also helped while reading the proofs. Thanks are due to them also. Bombay, \ } 5-2-1926. / M. T. Telivala.

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(1) प्रकृतिपर एवाधि. p. 2. L. 1. र. It would be better to read this as प्रकृतिपरमात्माधि. This would yield very good sense. The only difficulty in this way of reading is that we have to add मा after पर which is not found in the original. The omission of मा seems to be due to the slip of pen. (2) शोधयति. p. 2. L. 1. र. The original reads शोधति. This also is correct. धातूनां भ्वादित्वादनेककार्यत्वान्निखलत्वात् शोधतिप्रयोगोपि साधुः । (3) वा अन्तरे. p. 14. L. 1. भा. One old Mss. reads अवान्तरे. (4) अपेक्ष्यते. p. 14. L. 3. भा. अपेक्षते seems to be the reading. अपेक्षन्ते seems to be a change suggested by भूतानि. (5) गौणत्वम्. p. 15. L. 8. प्र. Can it be न गौणत्वम् ?. One न seems to be missing here. (

INTRODUCTION. S'rī Vallabhacharya And His Aṇu-Bhāshya. S'rīmad Vallabhacharya, the author of the 'Aṇu Bhashya', was born on the 11th day of the dark half of Chaitra, 1535 Samvat, (1479. A. D.), in the forest of Champa near Raipur. His father was Lakshmaṇa Bhatta, and Yallammagaru was his mother. He was a Telagu Brahmin studying the Taitirīya S'ākhā of the Black Yajur-Veda. Vallabha's birth is shrouded in the mysteries of the devotional beliefs of his followers, but one thing is certain that his followers believed that he was commissioned by God to inaugurate a great religious revival in India. From the writings of Vallabha which are available now, we can say that this belief was shared by himself also. It is not an uncommon phenomenon in India. Ramanuja, Madhva, Nimbarka, Chaitanya, and several other great teachers did believe in their special messages to the world. Vallabha's ancestors were Deekshitas, and were devoted to Krishna in the form of Gopāla. The Swarūpa of Madana-Mohanji in the Seventh Pītha is the one which came to him from his Sixth ancestor Yajna Narayana Bhatta. It is possible that Vallabha's father Lakshmaṇa Bhatta and his ancestors were the Upāsakas of Gopāla according to the cult of Vishṇuswami. The early years of Vallabha were passed by him with his father at Benares, where he is said to have mastered all the Vedas, Six Dars'anas, and all schools of Āstika and Nāstika thinkers. He studied the S'aiva and Vaishṇava Āgamas. When Vallabha was comparatively young, his father died. Vallabha wanted to study the Vaishṇava systems of Madhva, Ramanuja, Nimbarka and others, and seeing that they were not prevalent there, in order to have direct knowledge, he is said to have proceeded to the South. Vallabha's desire to go to the south of India was very natural. During that time there was the powerful Hindu kingdom of Vijaya-Nagar or Vidya-Nagar, over which ruled the mighty monarch Krishṇadeva-Raya, himself a great Vaishṇava. During his time, it seems a convention was held of the representatives of all the existing Sampra- dāyas. The session seems to have been going on when Vallabha visited Vijaya- Nagar. The main dispute seems to have been between Vyāsa Tīrtha, the Mādhva, and some representative of Mayavadins. It seems also clear that the Dwaita philosophy of the Mādhvas could not hold its own against the attacks of S'ānkaras. At this juncture Vallabha seems to have baffled all by his great learning and powerful arguments. We see no reason to doubt this fact. The author of a recently discovered work Vyāsa-Yoga-Charitam, from Vyāsa Raya Matha, does chronicle the fact that Vallabhacharya was honoured by the king Krishṇadeva Raya, under the presidentship of the then famous Mādhva Swami Vyasa Tīrtha. Vallabha's position was peculiar. He accepted Adwaita pure and simple without the interference of the Māyāvāda of S'ankara; hence all the attacks advanced by Mādhvas and others against Advaita lost their force as against him. His acceptance of 'शुद्धाद्वैत' disarmed the opposi- tion of both Vaishṇavas and S'ānkaras. The position taken up by Vallabha

( 4 ) was not altogether singular. We believe that Narayana Bhatta, the author of the famous drama Veṇisanhara, was the follower of a system of philosophy which combined in itself the Pure Adwaita of the Upanishads and the Bhakti- Mārga. Whatever that may be, it is certain that Vallabha made a very great impression on king Krishṇadeva, Vyasa-Tīrtha and others who were present there. In consequence of this session, the king performed a ‘Kanakābhisheka’ with Hundred Maunds of Gold. It is said that Vallabha did not accept this gold and resumed his travels. This abstinence on the part of Vallabha added to the admiration of all those present there. Vyāsa-Tīrtha, the Mādhva, actually requested him to be the head-priest of his Maṭha after him. Vyāsa-Tīrtha with king Krishṇadeva again approached Vallabha and presented him with a good many valuables. From these presents Vallabha is said to have prepared a gold Mekhala set with diamonds, rubies etc., and presented the same to S'rī Vitthala in the Vitthala Swami Temple at Vijaya- Nagara. Ultimately, it appears, Vallabha could not conscientiously accept the offer of Vyāsa-Tīrtha, but from this time Vallabha came to be regarded as a great Acharya. During his visit to Vraja, Vallabha set up the Shrine of S'rī Nathaji on the holy hill Govardhana in a temple built for that purpose by one Purṇa Malla Kshatriya. There Vallabhacharya used to pass his Chātur-Māsa i. e. Āshādha S'ukla eleventh to Kārtika S'ukla eleventh every year. Here he developed the asthetic side of Vaishṇavism by refining and perfecting the mode of worship Sevā-Mārga. During his stay in Vraja, on the midnight of 11th day of the bright half of S'rāvaṇa, he says he had holy communion with Lord Krishṇa, who commanded him to initiate Jīvas in His Service. This initiation consists of two parts: one is the formula to be repeated by the aspirant before the deity by holding Tulsi-leaves in hand and afterwards placing the same at the feet of the deity through Acharya, and the other part is the effect of the same, on the devotee, by which he becomes the Adhikari in the Sevā- Marga of Lord S'rī Krishna. He married one Mahalakshmi. He had two sons by her viz. S'rī Gopinatha and S'rī Vitthalanatha under whom the Sampradaya flourished considerably. While he was staying in the north of India, Vallabhāchārya came into contact with Kes'ava Kas'mirin, the famous Nimbarka scholar, and Chaitanya, the Bengal Saint. They were both Krishṇopasakas, and it seems from Sampra- dayika Gathas that their relations were very cordial. Kes'ava presented his pupil Madhava Bhatta Kas'mirin to Vallabha in Dakshiṇa of भागवतकथाश्रवण. He became his devout disciple, and during his whole life acted as the amanuensis of S'rī Vallabha. It seems that during Madhava Bhatta's stay with him at Adel, Vallabha composed his numerous works. During that interval Vallabha wrote Purva Mīmānsā-Bhashya, Brahma-Sūtra Bhashya, Tattvadīpa-Nibandha with his own commentary, Sūkshma tīkā and Subodhini on S'rīmad Bhāgavata, and the sixteen Prakaraṇa Granthas giving in brief the essence of his views. It is really unfortunate that only a fragment of his Pūrva Mīmānsā Bhashya is available now. Aṇu Bhashya, as we have it now, is not wholly written by him. 1524

( 5 ) The last Adhyāya and a half of the Bhashya is finished by his son Vitthale- s'wara. Sūkshma tīkā is almost lost. Even Pushti-Pravaha-Maryada-Bheda one of the minor Prakaraņas, is not available as a whole. The Bhagavata- Subodhini is available only on the 1st, 2nd, 3rd, 10th and a portion of 11th Skandhas. It is probable that Vallabha wrote on all the Skandhas. During his stay at Adel, after the completion of his Bhashya on पूर्वोत्तर- मीमांसाs, he seems to have met with great opposition from the Mayavadi Pandits of Benares. In order to silence them for ever, Vallabha wrote out a pamphlet in mixed verse and prose, and affixed the same to the doors of Kās'ī Vis'vanātha, with a challenge to Benares Pandits to refute the same, if they could. One Upendra was the leader of the opposition. It seems this discussion ended into threats of personal violence, as a consequence of which, Vallabha left Benares. This work seems to have created a great stir in the world of scholars then living. One Ayyanna Dikshita actually mentions it by name in his Vyasa- Tatparya-Nirnaya. Ayyanna's seems to be a veiled attempt to belittle the achievement of Vallabhacharya by propounding a principle though novel, far from convincing, for finding out the true view of Vyasa. It would be rather hazardous to say that the true view of Vyasa can be deter- mined from the statements of the opponents. Assuming however that it is so, the opponents mention both Parinama and Vivarta as the view of Vyasa. Hence from the statements of opponent Sankhyas and Naiyayikas, it is impossible to come to the conclusion that Vyasa teaches Vivarta alone in his Brahma Sūtras. The last portion of his life was passed at Adel. Here he finished his works which were begun by him during his travels, and served Lord Krishna with the love and devotion of Gopees, and founded his system on it. At the age of 52 he burnt his Parņas'āla, joined the Sannyasa Ās'rama, and came to Benares. For a month he observed fast, and for the last eight days he observed मौनव्रत, and on the 2nd day of the bright half of Āshadha Samvat 1587, he left this world mid-day. S'rī Vallabhacharya gave permanent form to his views, which were pro- pounded by him in the convention of king Krishnadeva of Vijayanagar, in his commentaries on the Pūrva and Uttara Mīmānsas. From internal evidence available from his writings which are extant, we have reason to believe that he completed his Bhashya both on Pūrva and Uttara Mīmānsas. His mention of ‘चकारात् मीमांसाद्वयभाष्यम्’ in his Prakās'a on the opening verses of his Tattvadīpa Nibandha would rather suggest an accomplished fact. In numerous places in the Subodhini (his commentary on Bhagavata) he refers to both the Bhashyas as siddha-vastu-facts accomplished. ‘भावनापक्षश्च पूर्वमीमांसाभाष्य एव निराकृतः’ भा. सु. २. १. ५. Similarly in ‘Veda Stuti Subodhini’ he refers to his Bhashya on the Brahma- Sūtras ‘भाष्ये विस्तरेणोक्तत्वात्’. We do not find this alleged विस्तर in the Aņu Bhashya as written by Vallabhacharya. In the Subodhini on 3. 4. 7. Vallabhacharya writes ‘एतान्येव गुणोपसंहारे षोडशाधिकरण्या प्रतिपादितानि’. गुणोपसंहार is the 3rd Pada of the 3rd 1525