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

XII INTRODUCTION.
महान् ब्रह्मादिर्न मंस्यते ततो माहात्म्यस्य न्यूनभावान्न तथा फलत्वमित्याशङ्कयाह यस्येदं सेश्वरं
वश इति, तत्तदधिष्ठातृदेवतासहितं सर्वं जगद् यस्य वशे, अतो नान्याथाभावनं केनचिदपि कर्तुं
शक्यमिति भावः ॥ १९ ॥
Thus the aim of श्रीवल्लभाचार्य is to take the soul into the Presence of God, and
to bring back the आनन्द which is तिरोभूत in जीव. For this, जीव has to forget the जगत्
in which he is placed and remember his source ब्रह्म or कृष्ण—प्रपञ्चविस्मृतिपूर्वकभगवदासक्ति.
This can be achieved by कृष्णसेवा which must be मानसी, the steps leading to मानसी
being तनुजा and वित्तजा सेवा. This he has to do अभ्यासतः, because his body is supported
by कृष्ण, who has promised 'योगक्षेमं वहाम्यहम्'. In order that he may get the true
फल of his सेवा, he must be free from उद्वेग, प्रतिबन्ध and लौकिकभोग. It is thus that
सेवा becomes आधिदैविकी, and he realises कृष्णसाक्षात्कार. He realises also that मोक्षोपि
सर्गः, the whole लीला सृष्टि he gets in directcommunion with, and following in the
footsteps of 'एताः परं तनुभृतो भुवि गोपवध्वो गोविन्द एव निखिलात्मनि रूढभावाः' he becomes a part
and parcel of the रसकपरब्रह्म and eternally enjoys indescribable bliss with Him.
Let us hope these stray notes will guide the reader in understanding to
a certain extent पुष्टिमार्ग, in which भगवान् Himself is both साधन and फल, and will lead
him to an appreciation of the परिशिष्ट. According to the विस्फुलिंग श्रुति, जीव is the
अंश of ब्रह्मन्, and it is clear that यो यदंशः स तं भजेत्. This भजनानन्द begins after उद्धार
from ब्रह्मानन्द and is the Eternal Sport of the मुक्त soul with परब्रह्मन्, which
is आनन्दमय. These souls also are specially elected for His सेवा:—
तस्माज्जीवाः पुष्टिमार्गे भिन्ना एव न संशयः ।
भगवद्रूपसेवार्थं तत्सृष्टिर्नान्यथा भवेत् ॥ १२ ॥
स्वरूपेणावतारेण लिङ्गेन च गुणेन च ।
तारतम्यं न स्वरूपे देहे वा तत् क्रियासु वा ॥ १३ ॥
तथापि यावता कार्यं तावतस्य करोति हि । (पुष्टिप्रवाहमर्यादा).
In this सेवा he gets अलौकिकसामर्थ्य. He becomes मोक्ता, while परब्रह्म becomes
गौण-सोऽश्नुते सह ब्रह्मणा, which idea itself is so very enchanting, and in संयोग and
विप्रयोग, in one of the ten stages of रसशास्त्र, going through various अनुभावs and
संचारिभावs, he is always in रससमुद्र, सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता.
Though we have given here very long quotations, we are aware that they
are quite inadequate to give a clear idea of पुष्टिमार्ग, but if the reader is able to
get a glimpse of what these great religious teachers mean to say, and if he is
inclined to think and inquire and work on these lines, we have given him an idea
of almost all the sources, and in course of time, we may except to see a complete
treatise published on the subject.
We again express our gratefulness to God for giving us strength to
complete this volume, and with feelings of joy, we offer this fruit of our labour
of love at the Lotus Feet of Lord Shri Krishna.
Dhirajlal Vrajdas Sanklia.
Jamnadas Kanji Morparia.
Hiralal Mooljee.
G. P. Merchant.
Purshettam Kanji Morparia.
जेठानिशेकः }
१९७५. }
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