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

"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 xxxii

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

“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

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 xxxvi

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, xxxvii

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 – xxxviii

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 xxxix

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. xl

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 xlv

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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

स्नेहात्मिकायाः सेवाया अभावान्न व्रजपतिरतिः । साक्षाद्ब्रह्मत्वं तु व्रजपतेरेवेति। "परं ब्रह्म तु कृष्णो हि" इत्याचार्यवाक्यात् । अतः निखिलैरेतैर्गुणैस्समल-ङ्कृतादाचार्यवल्लभादितरः कः न कोऽपीत्यर्थः। एतादृशानां श्रीवल्लभाचार्यचरणानां ग्रन्थाः बहवः सन्ति । तत्र सर्वोत्तमो ग्रन्थोऽणुभाष्यमेव । अस्मिन् भाष्ये व्याससरणिमाश्रित्य तदनुसारेणैव शुद्धाद्वैतब्रह्मवाददर्शनस्य स्थापनं कृतमाचार्यैरिति । दर्शनं हि नाम अपरोक्षं ज्ञानं साक्षात्कारो वा। तच्च द्विविधम्। आस्तिकदर्शनं नास्तिक- दर्शनञ्चेति । तत्र आस्तिकदर्शनं मुख्यत्वेन षड्विधम्- 'सांख्यपातञ्जलपूर्वमीमांसो- त्तरमीमांसातर्कन्यायभेदेन। तत्र सांख्यं कापिलं श्रीभागवतोक्तम् । पातञ्जल योगशास्त्रम् । पूर्वमीमांसा जैमिनि कृता । उत्तरमीमांसा कृष्णद्वैपायनव्यासकृता, चतुरध्यायात्मकं ज्ञान- काण्डम् । तर्कः कणादकृतः वैशेषिकम् । न्यायः गौतम प्रणीतम् न्यायशास्त्रम् । तथा च नास्तिक दर्शनमपि षड्विधम्-चार्वाकसौत्रान्तिकवैभाषिकयोगाचारमाध्यमिकार्हतभेदात् । अत्रास्तिकदर्शनान्तर्गतोत्तरमीमांसायाः प्रकृतविषयत्वात्प्रकृतमनुसरामः। उत्तरमीमांसा- वेदान्त दर्शनम् । तत्र वेदान्तोपजीव्येषु नानामतेषु पञ्चैव प्रमुखाः ते च केवलाद्वैतविशिष्टाद्वैत- द्वैतद्वैताद्वैतशुद्धाद्वैताख्याः सिद्धान्ताः। तत्र केवलाद्वैत दर्शनं शङ्करावतारैराचार्यशंकरैः प्रणीतम् । विशिष्टाद्वैतदर्शनं शेषावतारैराचार्यरामानुजैः कृतम् । द्वैतदर्शनं वाय्ववतारैः आचार्यमाध्वैः रचितम् । द्वैताद्वैतदर्शनं हंसावतारैराचार्यनिम्बार्कैः प्रणीतम् । शुद्धाद्वैत- दर्शनं वेदव्यासमतानुवर्तिभिः श्रीभगवन्मुखावतारैः वैश्वानरावतारैश्च भगवद्भिः श्रीवल्लभाचार्य- प्रकटितम् । अत्र शुद्धाद्वैतं नाम किमिति प्रश्ने — शुद्धाद्वैतपदे ज्ञेयः समासः कर्मधारयः । अद्वैतं शुद्धयोः प्राहुः षष्ठीतत्पुरुषं बुधाः ।। मायासम्बन्धरहितं शुद्धमित्युच्यते बुधैः । कार्यकारणरूपं हि शुद्धं ब्रह्म न मायिकम् ।। (शु.मा.श्लो. २७/२८) अत्र शुद्धं च तदद्वैतं चेति कर्मधारयः । शुद्धयोरद्वैतमिति षष्ठीतत्पुरुषो वा बोध्यः। अत्र मायासम्बन्धरहितत्वकथनेन मायाशबलितं ब्रह्म जगत्कारणमिति न, अपि तु शुद्धब्रह्म एव जगत्कारणमिति तात्पर्यम् । सिद्धान्ते मायाया अपि "मम माया दुरत्यया" (गी. ७।१४) इत्यादि वाक्याद्भगवच्छक्तित्वेनोक्तत्वान्नास्त्यत्र परमतवन्मायासम्बन्धः । अत्रैव कार्यकारणविचारे शांकराः घटपटाद्यात्मकं जगन्मायिकमत एव नश्वरमिति मन्यन्ते । एतेषां मते प्रपञ्चस्य मायिकत्वेन तस्य कारणस्यापि तादृशत्वनैव भवितव्यमिति, कारणसजातीयत्वात्कार्यस्येति । एवं प्रपञ्चं मायिकमित्युक्त्वा जीवो ब्रह्मैवेति ते साधयन्ति । तन्निराकरणार्थमाचार्यैः निबन्धे उक्तम् - "प्रपञ्चोभगवत्कार्यः" तत्प्रकाशे च "अयं प्रपञ्चो xlviii

न प्राकृतः । नापि परमाणुजन्यः। नापि विवर्त्तात्मा । नाप्यदृष्टादिद्वारा जातः । नाप्यसतः सत्तारूपः । किन्तु भगवत्कार्यः । परमकाष्ठापन्न वस्तु कृतिसाध्यः ।" अतः शुद्धस्यैव ब्रह्मणः जगतः कारणत्वमिति सिद्धान्तः। ननु शुद्धब्रह्मणः "निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम्" "इन्द्रोमायाभिः पुरुरूप ईयते" "वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्" "अथात आदेशो नेति नेति" इत्यादिभिः प्रमाणैः निर्विशेषत्वेन श्रुतिषु प्रतिपादनात् शुद्धब्रह्मणः जगत्कारणत्वं न संगच्छते । शुद्धब्रह्मणः जगत्कर्तृत्वस्वीकारे तु तस्य सगुणता स्यादतो विवर्तवादमतमवलम्ब्य सविशेषश्रुतीनां निर्वाह उपजीव्यत्वन्यायेन कर्तव्यः तेन ब्रह्मणि वास्तवं कर्तृत्वं न स्यात् सविशेष श्रुतीनां वैय्यर्थ्यमपि न स्यादिति । एवम् उपनिषत्सु सविशेषश्रुतीनां निर्विशेषश्रुत्युपजीव्यत्वन्यायेन ग्रहणम्। श्रुतिर्हि शब्दः। निर्धर्मकस्य तस्य ब्रह्मणश्च शब्देन निरूपणमशक्यम् । तत्र च धर्मभावात्तन्निरूपणमभावमुखेन क्रियते श्रुतिषु । पूर्वं धर्मान्निरूप्य ततः अस्थूलादि वाक्यैर्धर्मान्निषेधति श्रुतिः। अभावस्य प्रतियोगिनिरूपणाधीननिरूपणत्वात्। एवं प्रथमं "द्वे वाव ब्रह्मणो रूपे मूर्त्तं चैवामूर्त्तं च" इति विशेषं निरूप्य ततः "अथात आदेशो नेति नेति" इति निषेधति । अत्र ब्रह्मणि श्रुतिभिः कल्पितानां विशेषाणां शुक्तिरजतवदविद्याकल्पितत्वात्तव मते तु (मायावादिमते तु) सृष्टिनिरूपकाणि वाक्यान्यसंगतानि स्युरिति । अत्र मायावादी कथयति - नन्वस्ति अध्यारोपापवदलक्षणा संगतिः। शुद्धब्रह्मणः दुर्ज्ञेयत्वेन तज्ज्ञापनाय जगज्जन्मादिकं प्रतिपाद्य उपासना द्वारा औपाधिके ब्रह्मणि बुद्धौ सिद्धायां शाखाऽरुन्धतीन्यायेन पूर्वपूर्वश्रुत्यनुभवबाधःसानामुत्तरोत्तरनिर्विशेषश्रुत्यनुभवबलात्तत्तन्निराकरणपूर्वकसूक्ष्मातिसूक्ष्म- तुरीयचैतन्यस्वरूपावबोधनेन पूर्वोक्तं मायिकमपोह्य निर्विशेषं ब्रह्म पश्चाद्बोध्यते स एवात्माऽद्वितीय एकः उपाधिना बहुधा भासते । एवमौपाधिकस्यैव ब्रह्मणः जगतः कारणत्वं नान्यस्येति । जगतः मायाकार्यत्वात् कार्यस्य तुच्छत्वेन तत्कारणेनाऽपि तुच्छत्वेन भाव्यम् । कारणसजातीयत्वात्कार्यस्येति चेन्मैवम् - अभेदादनुपाधित्वाज्जगदप्रत्ययाप्तितः । सर्वाधारत्वतस्तावच्छक्तित्वाञ्चास्य बाधनम् ।। (विद्व. ३. का.) अत्र अभेदादिति । सविशेषनिर्विशेषयोर्भेदाभावादिति। अनुपाधित्वादिति। ब्रह्मणः उपाधिरेव नास्तीत्यर्थः। सर्वाधारत्वतः। सर्वविरुद्धधर्माश्रयत्वादिति । तथा च सविशेषनिर्विशेषश्रुतिवाक्ययोः श्रुतित्वाविशेषात्रैकतरबाधो युक्तः अप्रामाण्यापत्तेः। तथा हि । ब्रह्म श्रुत्येक समधिगम्यं न तु प्रमाणान्तरगम्यम् । सिद्धान्ते च सर्वासां श्रुतीनामविकलं प्रामाण्यम् । "ब्रह्म पुनर्यादृशं वेदान्तेष्ववगतं तादृशमेव मन्तव्यं, अणुमात्रमन्यथा कल्पनेऽपि दोषः स्यात्" इत्याचार्यवचनात् । "योऽन्यथा सन्तमात्मानमन्यथा प्रतिपद्यते किं तेन न xlix

कृतं पापं चौरेणात्मापहारिणा" "नैषा तर्केण मतिरापनेया" इत्यादि श्रुतेश्च। अतः "स हैतावानास" "तदात्मानं स्वयमकुरुत" "आत्मैवेदं सर्वं" "यतो वा इमानि भूतानि जायन्ते" इत्यादि श्रुतीनाम्। "जन्माद्यस्य यतः शास्त्रयोनित्वात्" "तत्तु समन्वयात्" इत्यादि सूत्राणाम्। "अहं सर्वस्य जगतः प्रभवः प्रलयस्तथा" "जन्माद्यस्य यतोन्वयादितरतः" इत्यादिस्मृतिप्रमाणैः शुद्धब्रह्मण एव सर्वकर्तृत्वं सर्वभोक्तृत्वम् "अत्ता चराचर ग्रहणात्"। तत्कर्तृत्वं स्वाभाविकमेव न तु शाङ्करमतवन्मायिकमिति । "स एकाकी न रमते स द्वितीयमैच्छत्" इति श्रुतेः "क्रीडार्थमात्मन इदं त्रिजगत् कृतं ते" इति स्मृतेश्च ब्रह्मैव रमणार्थं जगद्रूपेणाविर्भूय तत्र लीलां करोति, स्वयं च अविकृतमेव सत् परिणमते । तत्र दृष्टान्तः कामधेनुचिन्तामणिकल्पवृक्षप्रभृतयः स्पष्टाः। "प्रकृतिश्च प्रतिज्ञादृष्टान्तानुपरोधात्" (१।४।२३) इति सूत्रात् ब्रह्म एव जगतः निमित्तसमवायिकारणमिति। "यथा एकेन मृत्पिण्डेन सर्वं मृण्मयं विज्ञातं भवति" अत्र अलीकत्वनिवारणाय "मृत्तिकेत्येव सत्यमिति" उक्तम्। अतः प्रपञ्चो भगवत्कार्यः न तु मायाकार्यः। किन्त्वत्र केचिन्मुग्धाः संसारप्रपञ्चयोः भेदज्ञानशून्याः संसारं प्रपञ्चं च एकमेव मन्यमानाः संसारेण सह प्रापञ्चिकं जगदपि मायाकार्यं कथयन्तः मिथ्या मन्यन्ते तन्नयुक्तम् — प्रपञ्चो भगवत्कार्यस्तद्रूपो माययाऽभवत् । तच्छक्त्याऽविद्ययात्वस्य जीवसंसार उच्यते ।। (त.दी.नि. शा.प्र. २७) इत्यत्र प्रकाशे "अविद्ययेति। अविद्यापि तच्छक्तिः। मुख्यासु द्वादशशक्तिषु गणनात् । श्रियापुष्ट्या गिरेति वाक्यात् । एवं सति "स वै नैव रेमे, तस्मादेकाकी न रमते स द्वितीयमैच्छत्, स हैतावानासेति" श्रुतौ रमणार्थमेव प्रपञ्चरूपेणाविर्भावोक्तेर्वैचित्र्यं विना तदसम्भ्वो यतः। तस्माद्धेतोरस्य भगवतः शक्त्या अविद्यया जीवस्य संसार उच्यते न तु जायते। अभिमन्यात्मकत्वात् । असत्त्वेनास्य गणनात्। अज्ञानं भ्रमः असदित्यादिशब्दा अहं ममेति रूपे संसार एव प्रवर्तन्ते, न तु प्रपञ्च इत्यर्थः। तस्य ब्रह्मात्मकत्वात्।" अतः सिद्धान्ते "तदनन्यत्वमारम्भणशब्दादिभ्यः" (ब्र.सू. २।१।१४) इति सूत्र न्यायेन जगतो ब्रह्मणश्चाभेदः। प्रापञ्चिकजगतः मायिकत्वं नास्ति किन्तु ब्रह्मणः आधिभौतिकस्वरूपं जगत्, ब्रह्मणः आध्यात्मिकं स्वरूपमक्षरब्रह्म, तथैव आधिदैविकं स्वरूपं परब्रह्म। एवमनेन प्रकारेण ब्रह्म जगतोरनन्यत्वमिति । कार्यस्य कारणानन्यत्वं, मिथ्यात्वं न भवति । अतः एकस्यैव शुद्धब्रह्मणः आधाराधेयत्वं कारणकार्यत्वादिकं स्वीकर्तव्यम्। तथा च मायावादिमते तु भगवान्व्यासः "अथातो ब्रह्मजिज्ञासा" इति निर्गुणनिराकारब्रह्मविषयकजिज्ञासां प्रतिज्ञाय "जन्माद्यस्येत्यादि सूत्रैर्जगत्कर्तृत्वविशिष्टं ब्रह्म प्रतिपादयति । अतः भवद्विवक्षित- निर्विशेषब्रह्मजिज्ञासाप्रतिज्ञानन्तरं सविशेषब्रह्मप्रतिपादनात् व्यासप्रतिज्ञाहानिरूपमहान्दोषापत्तिः, सूत्रेषु च कृतहान्यकृताभ्यागमदोषप्रसङ्गः। तथा चाविद्योपाधिस्वीकारे अविद्याब्रह्मणोरुपाध्युपाधेय- योरुभयोरनादित्वेनोपहितस्याप्यनादितया तादृशमायोपहितस्यैव च त्वन्मते कर्तृत्वेन स्वीकारादनवरतं सर्ग एव स्यान्न प्रलयः कदाचन । 1