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

khalu idam Brahma" is the śruti which says that everything is the form of Brahman; by its own desire, Brahman attains the form of the world without undergoing any material change; and, again, by its own desire, takes all within itself. This Evolution and Involution only are called the utpatti and vināśa by the world. In reality – "na-asato vidyate bhāvo; na-abhāvo vidyate sataḥ" (Gītā); by this sentence it is said – asataḥ bhāvaḥ nāsti – there is no existence for that which does not exist; that which exists does not cease to exist. In the school of thought which accepts Brahman, it is experienced in everything and hence, there is no question of its absence anywhere. Well, in that case, there should be no experience as a thing of the past and of the future; in that case, all the worldly dealings such as anterior non-existence, posterior non-existence, the absence of one object in the other, and the complete absence of a non- existing thing etc., are being negated; no; in all these cases, the desire of Bhagavān is the ultimate controller. In that case, the statement "at that point of time when it is called dissolution, it is the intention of Bhagavān that there should be no experience of any object" – i.e. under which point of time all objects are experienced, that is called the time of created world; i.e. everywhere, the inimitable desire of Bhagavān is the controller and thus, there is no occasion for any defect in the system. (Vidvan-maṇḍana). Thus it is that the Unqualified, un-changing, eternally powerful Brahman, by its desire, sports in the form of Akṣara, jīva and jagat by this evolution and involution. Therefore, the absenses as anterior etc., are all involuted in this. Everything being of the form of Brahman, there is no absolute absence of anything in siddhānta. "Being so, at this point of time, and at this place, this creation be so" – in this manner the desire takes the form of evolution; likewise, "there be no such thing – desire of this nature is involution." (Vidvan-maṇḍana). That is why it is said – being eligible to be experienced is called evolution; the absence of that is called involution. These two states are defined xix