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

Māyāsambandha-rahitaṁ śuddhamityucyate budhaiḥ ।
Kāryakāraṇarūpaṁ hi śuddham brahma na māyikam ॥
(Su.Ma. śloka 27/28)
Śuddham ca tat advaitaṁ ca – karmadhāraya samāsa. Or,
Śuddhayoḥ advaitaṁ – Ṣaṣṭhi tatpuruṣa samāsa is to be
understood. In this system, the combination of Māyā with
Brahman is done away with; therefore, one should not take it
as Brahman covered with Māyā as the cause of this world; but,
only the pure Brahman as the cause of this world is to be
understood. It is told in the Siddhānta that Māyā also has been
described as a form of Bhagavat Śakti, viz. “mama Māyā
duratyayā” (Gītā 7-14); therefore, the relation of Māyā here is
not like the one in the other Siddhāntas. Here, while discussing
the Kārya-Kāraṇa – effect and cause – the Śānkaras take the
world as false and therefore, ephemeral. In their Siddhānta,
the world is the transformation of Māyā, and they say that its
cause also has to have similar nature, as cause and effect are
of similar nature. By saying that the world is unreal, they
establish that the jīva itself is Brahman; To refute this, Āchārya
has said in his Nibandha – “prapañca is the creation of
Bhagavān”; Prakāśa on this – “this world is not a transformation
of Prakṛti; not also born by the combination of atoms; nor is it
an appearance; neither born due to the unseen power; not a
reality born out of unreal; but it is the creation of Bhagavān.
Created by the efforts of an entity which is the highest one.
Therefore the conclusion is that the pure Brahman alone is the
cause of the world.
“Niṣkalam, niṣkriyam, Śāntam; Niravadyam,
nirañjanam”; “indro māyābhiḥ puru-rūpa īyate”; “vācārambhaṇam
vikāro nāmadheyam; mṛttiketyeva satyam”; “athāta ādeśo neti neti”
– these statements express that Śuddha Brahman is nirviśeṣa;
therefore the pure Brahman cannot be the cause of the world.
Moreover, if pure Brahman is accepted as the cause of the world,
then it becomes saguṇa, i.e. with qualities; in that case, such
Vedic sentences which describe the Brahman as possessing
iv