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

very nature, and not due to māyā; “ubhaya vyapadeśāt; ahi- kuṇḍalavat” (3/2/27); “prakāśa-āśrayavad vā; tejastvāt” (3/2/ 28) – by these sūtras, it is to be accepted that Brahman is the substratum of opposing qualities. Opposing qualities inhere in Brahman is declared in śruti – “aṇoraṇīyān mahato mahīyān;” “samo nāgena; samo maśakena;” “na tat samaśca; abhyadhikam tu dṛśyate;” by many such śāstra sentences, in Brahman whose nature is inexplicable, all opposing qualities do appear by its very nature. At one and the same time, Brahman can be seen in two different forms. Likewise, Brahman can appear at several places simultaneously; as was seen by Nārada - the sixteen thousand mahiṣīs in the antaḥpura. Therefore, by the validity as experienced by Nārada, Brahman is the substratum of all opposing qualities; it is capable of doing, un-doing and doing variously. Even in this world, we see in one person, the opposing qualities like sympathy in the case of one and the killing instinct in the case of another; this we see at one and the same time in one and the same person; this being so, what to talk of the other-worldly things and happenings. Here Śrī Purusottamacaraṇa: “Therefore, if we analyse on the strength of verbal testimony, then we come to the conclusion that Brahman is the sub- stratum of all the opposing qualities and features. If analysed according to the reasonings shown in the śrutis, then it is devoid of all worldly qualities and is full with all un-worldly qualities etc. If analysed on the strength of the meanings, it is the conglomerate of all opposing qualities. To teach this, it was analysed in these three methods.” Therefore, if Brahman is the abode of opposing qualities, it is not a blemish but adds to its merit. In this same manner, the qualities of being partial between individuals and not showing pity in the case of suffering people etc., are not to be construed as defects in Brahman because they are created by Brahman itself. Hence, says the Āchārya – “ātma-sṛṣṭeḥ na vaiṣamyam nairghṛṇyam cāpi vidyate.” xxi