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

study of this śāstra. Due to the absence of a follower of the path
elucidated by the Vedas, they become invalid and the system
will die out. Therefore, the entire Vedic lore is to be accepted as
valid. The fact is – Brahman is not to be known by the worldly
means of knowledge; it is beyond our thinking and is endowed
with extra-ordinary powers; is to be known only through the
Vedas; and the statements of the world are not to be mingled
with them; that will be the right method. Thus, it would be
proper to accept that only the pure Brahman alone is the
material and efficient cause of the world.
Siddhānta:
“utpatti-sthiti-nāśānām jagataḥ kartṛ vai bṛhat ।
Vedena bodhitam tad hi nānyathā bhavitum kṣamam ॥”
(A.Bha. Ka. 1/1)
Jagat and samsāra are different in siddhānta: the jagat of
prapañca is different; the thought Aham and Mama belongs to
samsāra; there is a subtle difference here; no āchārya has stated
thus except Śrī Vallabhāchārya, by reconciling the various
statements of śruti, smṛti, sūtra, Bhāgavata etc., by reasonings
acceptable to śāstra – this truth has been elucidated. The
definitions of jagat and samsāra are different; It is told in the
śāstras that, by the desire of Bhagavān, the aspects of cit and
ānanda get covered, and the sad-aṁśa shines forth. And this is
called the Jagat; that which is imagined by the jīva due to avidyā
i.e. the thoughts “aham and mama” – this is samsāra. This avidyā
has five states –
svarūpajñānamekam hi parva dehendriyāsavaḥ ।
Antaḥ karaṇameṣām hi caturdhāndhyās a ucyate ।
Pañca-parva tvavidyeyam yad-baddho yāti samsṛtim ॥
(Śā.Pra.Kā. 36)
As per the words of Āchārya – Svarūpajñānam, dehādhyāsaḥ,
indriyādhyāsaḥ, prāṇādhyāsaḥ and antaḥ-karaṇādhyāsaḥ. Jīva,
bound by this avidyā, gets into samsāra called samṣṛti. Samṣṛti
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