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

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Adhyaya of the Brahama-Sutras. The mention by Vallabhacharya of 16 Adhika-
raṇas as referring to 16 adjectives leads us to the inference that he must have
written his commentary on the गुणोपसंहारपाद before he came to write his सुबोधिनी on
the 3rd स्कंध. In the Aṇu Bhashya we do not find any reference to these 16
विशेषणs. Nor was the Prakas'akara aware of this, when he first wrote his
commentary on this Pada-Bhashya. In the revision which he seems to have
made after he finished his तृतीयसुबोधिनीप्रकाश, he added this in his Prakās'a at the
end of each of sixteen Adhikaraṇas, as we find in the original. On a perusal of
the Aṇu Bhashya itself, we find that it is an abridgment of a bigger work on
Brahma-Sutras of Vallabhacharya. In the ईक्षत्यधिकरण there is no reference to
the refutation of सांख्यs, though in the beginning of the fourth Pada of the 1st
Adhyaya mention is made that सांख्य's theory is refuted in the ईक्षत्यधिकरण. In
one place it is mentioned that आविर्भावतिरोभाववाद will be explained in details in
the तदनन्यत्वाधिकरण, but there beyond the bare mention of the words आविर्भाव and
तिरोभाव, we do not find anything else. This is possible only in a work of the
nature of an analysis. Besides in सुबोधिनी we meet with references to Sūtras of 3rd
and 4th Adhyayas, and in some places we find the interpretation as given in
Subodhini different from the one found in अणुभाष्य. Of course there is no विरोध
or violence to the general views of Vallabhacharya, but difference there is. As an
instance we cite ‘जगद्व्यापारवर्जम्’ ४. ४. १७. ब्र. सू. The interpretation of this Sūtra
as given in Subodhini is to the effect that the ऐश्वर्य of the मुक्त Soul is unlimited in
all respects, except the power of creation etc. of the Universe. In Aṇu Bhāshya
on the same Sūtra, the question is discussed, whether there is any जगद्व्यापार or
सांसारिकता in लीलासृष्टि, and the same is denied. These facts lead us to the inference
that Vallabhacharya must have written an exhaustive commentary on the
Brahma Sūtras, and the Aṇu Bhashya which is available at present, is an analysis
or a smaller edition of that big work. The name ‘अणुभाष्य’ also supports our
inference. Almost all the works of Vallabhacharya have double editions, e. g., the
सूक्ष्मटीका and सुबोधिनी on S'ri Bhagavata, the निबन्ध and its प्रकाश. Hence it appears
that Vallabhacharya first completed his commentaries on पूर्व and उत्तर मीमांसाs. The
mention of this fact in his प्रकाश on निबन्ध can be explained on this hypothesis alone.
After the completion of these पूर्व and उत्तर मीमांसाभाष्यs they became prevalent
among the Pandits of Benares following the Bhātta school of Mimansa and मायावाद
of S'ankara. On account of this opposition Vallabhacharya had to come down
from Adel to Benares, and proclaim again his views on पूर्व and उत्तर मीमांसाs through
his पत्रावलंबन as mentioned above.
Vallabhacharya, during his stay of fifteen to twenty years at Adel, wrote
out all his works during the interval of अनवसर from Sevā. When he passed away,
his first son श्रीगोपीनाथ was about twenty, while the second son S'ri Vitthalanatha was
about fifteen. S'ri Gopinatha was in a position to get the benefit of his father's
teachings, but through unfortunate circumstances, the संप्रदाय could not get the bene-
fit of the knowledge of the Acharya's teachings, through him. S'ri Gopinatha
and S'ri Vitthalanatha were on extremely cordial terms, as found from the letters
passed between them. About Samvat 1620 or so S'ri Gopinatha left this world
at Juggannath Puri, and soon after, his only son S'ri Purushottama followed him.
1526