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

Others - like Āchārya Śaṅkara and others, to establish their
systems of philosophy, took recourse to Prasthānatrayī as the
source of knowledge viz. Upaniṣad, Bhagavad-gītā and the Vyāsa
Sūtras. Whereas, our Āchārya took recourse to four Prasthānas.
They are –
“Vedas; Śrī Krishna's spoken words; and Vyāsa's Sūtras |“
Samādhibhāṣā Vyāsasya pramāṇaṃ tac-catuṣṭayam ||
Uttaraṃ pūrva-sandeha-vārakaṃ parikīrtitam.”
(Sā.Pra.Kā.7/8)
Here, the Prakāsa – “Vedaḥ – all that is contained in the two
Kāṇḍas, including the Arthavāda; the words of Kṛṣṇa are spoken
of separately, though Vedic in nature, because it is classified as
Smṛti; Vyāsa sūtras include the Jaimini sūtras also. All these have
to be taken only in consonance with Vyāsa sūtras;
Vyāsasya Samādhi-bhāṣā – Bhāgavatam. .......experiencing
himself in Samādhi, and explained later. These four sources,
reconciled to prove one school of thought, are the generators
of knowledge.
Śrī Bhāgavata has been taken as one of the Prasthānas by
the Āchārya. Here, the posterior statements are to be taken as
clarificatory statements of the anterior ones. This results in
saying that Śrīmad Bhāgavata is the remover of all doubts.
“Nigama-kalpataroḥ galitaṃ phalam” – Śrī Bhāgavata is the fruit
from the tree that is the Nigama-kalpataruḥ.
Evolution and Involution (Āvirbhāva-Tirobhāva)
Tadetad akṣayam nityam jagan-munivarā-akhilam |
Āvirbhāva-tirobhāva-janma-nāśa-vikalpavat ||
(Vi.Pu.Am.Pra.)
Āvirbhāva and Tirobhāva (Evolution and Involution) are in
fact the two powers (śaktis) of the Brahman – “āvirbhāva-
tirobhāvau śaktirvai muravairiṇaḥ”. These two śaktis are non-
different from Brahman and sub-servient to Brahman. “sarvam
xviii