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

also says – Brahman itself, for its enjoyment, expanding itself in the form of world, plays there; without undergoing any change in itself, it takes these forms. We may see examples for this kind of creation without undergoing change – kāmadhenu, chintāmaṇi, kalpavṛkṣa, etc. “Prakṛtiśca pratijñā dṛṣṭānta- anuparodhāt” (1-4-23) – this sūtra states that Brahman alone is the material and efficient causes of this world. “yathā ekena mṛtpiṇḍena sarvam mṛnmayam vijñātam bhavati” – by this sentence, refuting the falsity of creation, it further says – “mṛttiketyeva satyam”. Therefore, prapañca is the creation of Bhagavān and not created by Māyā. But, in this matter, some ignorant people, devoid of the knowledge of difference between saṃsāra and prapañca; identifying saṃsāra and prapañca as one, say that equally saṃsāra and Jagat-prapañca as the effect of Māyā and consider them as false; that is not right. “Prapañco bhagavat-kāryas-tadrūpo māyayā-abhavat । Tacchaktyā-avidyayā-tvasya jīva-saṃsāra ucyate ॥” Here the Prakāśa – “Avidyayeti – avidyāpi tacchaktiḥ; having been counted as one among the prominent twelve śaktis. “śriya- puṣṭyā-gireti” vākyāt. Therefore, “sa vai naiva reme; tasmād-ekākī na ramate; sa dvitīyamaicchat; sa haitāvānāsa” – in this śruti, it is said that the transformation in the form of the world is for enjoyment; because this is not possible without some wonderful power, it is said that by the śakti of Bhagavān called avidyā, jīva suffers saṃsāra, and it is not born. This is called abhimati. It is also counted as non-existence. Ajñānam, Bhramaḥ, Asat – these words are used in the saṃsāra, within the frame-work of Aham and Mama, and not in prapañca. Because, that is the Brahman itself. Therefore, in Siddhānta, by the rule of sūtra “Tadananyatvam Ārambhaṇa-śabdādibhyaḥ” (Br.Su.2-1-14) – the non-difference of Jagat and Brahman is accepted. Jagat that is of prapañca is not of Māyā, but it is the nature of Ādhibhautika of Brahman; the Ādhyātmika nature of Brahman is Akṣara-Brahman; likewise, the Ādhi-daivika nature is Para-Brahman. In this vii