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

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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
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