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

“jānīta paramam tatvam yaśodotsanga-lālitam |
tadanyaditi ye prāhūrāsurāñstān aho budhāḥ ||”
(Śrī Prabhucaraṇāḥ Bhāṣya)
Śrīmad Āchāryacaraṇānām Veda-śraddhā:
In this Bhāṣya, the glory of this Puṣṭi-bhakti has been
elaborately described and thus, Āchārya has shown his extra-
ordinary belief in respect of the Vedas. Śrī Vallabhācārya does
not accept variation even in a single letter of the Vedas. “uttaram
pūrva-sandeha-vārakam parikīrtitam” – as per this rule of
interpretation, “pūrva-pūrva-prasthāna-sandeha-vārakatvam
uttarottara-prasthānasya” – the earlier basic texts forming the
basis for a siddhānta, if ambiguous, should be got clarified by
the statements in the later texts – Āchārya has upheld this
principle.
For example, the Veda says – “apāṇi-pādo javano gṛhītā”;
here a doubt arises as to, whether Brahman is devoid of this
earthly hands and feet; or, it denies the existence of hands and
feet in general? This doubt is cleared by the sentence of the
Gītā – “sarvataḥ pāṇi-pādāmātam” i.e. Brahman is having hands
and feet everywhere. Similarly, the Gītā says – “nityaḥ
sarvagataḥ sthāṇuḥ”; “mamaivāṁśo jīvaloke” etc. Here, the doubts
that arise are cleared by the Brahmasūtras – “utkrānti-
gatyāgatibhiḥ”; “aṁśo nānā-vyapadeśāt” etc. Similarly, in the
sūtra – “janmādyasya yataḥ” – the doubt arises that the jagat-
kāraṇatvam told of the Brahman is the material cause or the
efficient cause. The conclusion is derived by the sentence of Śrī
Bhāgavata – “anvaya-vyatirekābhyāṁ yaḥ syāt sarvatra sarvadā”.
It is how the homogeneity of all the four prasthānas is to be
achieved. Here, the Āchārya has accepted validity of the entire
Veda consisting of two kāṇḍas, and not the Upaniṣad only as
told by others - ‘vedānto nāma upaniṣad pramāṇam’; says Āchārya
– “vedasya Akṣara-mātrasya anyathā-kalpane’pi doṣaḥ syāt” –
imagining even a letter of the Veda differently will amount to
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