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
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