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

manner, the non-difference of Brahman and Jagat is to be understood; effect is non-different from the cause; it is not false. Therefore, it is to be accepted that the pure Brahman alone is the substratum, the cause; and the created beings, the effect. According to Māyāvādi – Bhagavān Vyāsa has started the enquiry of unqualified Brahman which is devoid of any quality and without a form with the first aphorism “Athā’to brahma- jijñāsā” and the following sūtras “janmādyasya” etc., explain the Brahman with the quality of creating the world. Thus, after making a statement of proving a quality-less Brahman, a Brahman with quality was explained; this amounts to imputing that Vyāsa has faultered in his statement. And the sūtras also, (giving up the original position and accepting un-wanted position) are to be interpreted. Therefore, if the intermediary agent called avidyā is accepted, both these constructs, i.e. Brahman and avidyā, being beginningless, the avidyā-covered Brahman also becomes beginning-less; and that being the doer, the creation will become eternal and there will be no occasion for dissolution. Therefore, one would like to ask the Māyāvādi – if this kind of kārya-kāraṇa with the help of Māyā is accepted as having been stated in the śrutis and Smṛtis – “asya mahato bhūtasya niḥśvasitametaddya-ṛgvedo Yajurvedaḥ”, “yo brahmāṇaṁ vidadhāti pūrvam”; “yo vai vedāṁśca prahiṇoti tasmai”; “vedo nārāyaṇaḥ sākṣāt svayambhūriti śuśruma”; “vedaiśca sarvairahameva vedyaḥ” – by these statements, do Vedas intimate that Brahman is ajñāna-kalpita? i.e. imaginary doer by the effect of ajñāna? According to your position, one understands first that the Vedas are eternally valid; later on, by a correct interpretation of the same Vedas, one has to understand that the Vedas are imaginary due to the effect of avidyā; and then one understands by the teachings of the guru – “na mātā pitā vā na devā na lokā na Veda; na śāstā na śāstram na śiṣyo na śikṣā” by these un-real means of knowledge, how the eternally true knowledge of Brahman results? Knowing this, no one will enter upon the viii