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

muktas also are of two kinds – Jīvanmuktas and Muktas.
Jīvanmuktas – Sanaka and others; muktas – those who have
reached the Akṣara-Brahman. Here also, the jīvas originally are
of two kinds - of godly nature and of un-godly nature. The
godly natured are of two kinds – those who follow the path of
Maryādā, and those who follow the Puṣṭi-mārga. There is
difference in the mukti of these two categories; that will be shown
later.
The system of change without undergoing
transformation:
Śrīmad Āchārya has established mainly the system of
Brahman with name and form as his philosophy. Because, there
is no second entity other than Brahman according to the
prasthāna i.e. the Brahma-sūtra, the Upaniṣads and the Bhagavad-
gītā. The prameya – objects of knowledge; sādhana – means;
phala – the end result; and, according to all śāstras - all go to
prove the Brahman only; this is the siddhānta. This Brahman,
without undergoing changes, like the gold, the clay, the
Kāmadhenu, the Cintāmaṇi, the Kalpa-vṛkṣa – transforms itself
in the form of the world; this is the siddhānta. The gold, even in
its transformations like the bracelet and ear-rings, does not
change but remains as gold; likewise the Brahman also, while
changing into the world, does not undergo any material
change. This is what is called the Avikṛta-pariṇāma-vāda in the
śrutis, smṛtis, sūtras, Śrī Bhāgavata etc. The one cause which
does not undergo transformation becomes the effect in various
forms. Because of this only, it becomes possible to get the
knowledge of everything by the knowledge of one thing. The
statement of Vedānta that the knowledge of one produces the
knowledge of everything, becomes intelligible only then, when
we accept that the pure Brahman alone is the cause of this
world i.e. material and efficient cause. This argument is of the
Vaidika system. Now, we shall show some sentences elucidating
the system of thought of un-changing transformation.
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