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

unqualified Brahman is understood – that is the second-less ātman; being one, bacause of the effect of upādhi, appears as many; in this manner, Brahman with the qualifying agent becomes the cause of the world, and none else. Jagat is the effect of Māyā and it is pure void; the cause also should be of similar nature; cause and effect are always seen to be of a similar nature.” To this, it is replied as follows: Abhedād-anupādhitvāt-jagadapratyayāptitaḥ | Sarvādhāratvataḥ-tāvat-Śaktitvāt-nāsya bādhanam || Abhedād – saviśeṣa-nirviśeṣayoh bhedābhāvāditi; anupādhitvātiti – there is no upādhi in Brahman; sarvādhāratvataḥ – sarva- viruddha-dharmāśrayatvātiti; thus, saviśeṣa-nirviśeṣa śruti-vākyas, being equally śruti, to nullify one set of sentences is not proper; in that case, Veda becomes invalid. How? In this manner: Brahman is to be known only through śruti, and not by any other means of knowledge. Siddhānta accepts the entire śruti as infallibly valid. Therefore, in which manner Brahman has been understood from these śruti-vākyas, that has to be taken as it is; not an iota of it is to be imagined differently, (causing a defect in exegetical science) as explained by Āchārya. “Yo anyathā santamātmānam anyathā pratipadyate kim tena na kṛtam pāpam caureṇa-ātmāpahāriṇa”; “naiṣā tarkeṇa matirāpaneya”; these Vedic injunctions say so. Therefore, “sa haitāvānāsa”; “tadātmānam svayamakuruta”; “ātmaivedam sarvam”; “yato vā imāni bhūtāni jāyante” – these Vedic statements; and, “janmādyasya yataḥ; śāstra-yonitvāt; tattu samanvayāt” these sūtras affirm the above principle of exegesis. “Aham sarvasya jagataḥ prabhava pralayastathā”; “janmādyasya yatonvayād-itarataḥ” – these smṛti vākyas confirm that the pure Brahman alone is the creator and enjoyer of everything; “attā carācara-grahaṇāt” – this doership is inborn and not ephemeral as in the system of Śankara. “he, being lonely, did not find happiness; he desired a second” śruti says. “krīdārtham ātmanaḥ idam trijagat kṛtam te” – this smṛti vākya vi