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

qualities have to be established as valid as in the system of vivarta-vāda; because, Vedas are upajīvya, i.e. the Siddhānta depends on the Vedas and the dependent cannot go against its own supporter. Thus, there will be no real doership in the Brahman and the Vedic sentences which attribute characteristics to Brahman also stand vindicated. Similarly, in the Upaniṣads, sentences describing Brahman as devoid of characteristics become upajīvya and those sentences which qualify Brahman with some attributes become upajīvaka. And they cannot say something against their own nourishers. Śruti means sounds and words; Brahman without attributes cannot be described by such words; there being no trait in Brahman, it is described in a negative fashion in the Śrutis. First the Brahman is described with attributes; thereafter, by sentences like "asthūlam" etc., the śruti denies those attributes; because, the absence of something can be established only after establishing what is being denied. In this manner, it is first established as "dve vāva Brahmaṇo rūpe mūrttam chaivāmūrttam cha"– Brahman has two forms – one with forms and the other, without forms; in this manner qualified Brahman was explained, and after that, it was denied as - "athāta ādeśo neti neti". Here, the attributes imagined in Brahman by the Śruti were actually imposed by the avidyā as in the case of silver in the mother-of-pearl; thus, in this system of Māyāvāda, the sentences describing Śṛṣṭi become incoherent. On this objection, the māyāvādī says – "there is cogency and it is called the adhyāropa-apavāda coherence. The pure Brahman cannot be grasped; to make one understand that, the creation of the world etc. are described, and through upāsanā, once the qualified Brahman is grasped by the Buddhi, according to Śākā- arundhati nyāya, the false experiences of earlier śruti sentences get erased due to the nirviśeṣa-śruti-vākyas; after this erasure of false understanding, the subtle, the most subtle and the fourth state of caitanya are grasped. Thus the earlier understanding of transformations of Māyā gets removed, and then the v