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

qualities have to be established as valid as in the system of
vivarta-vāda; because, Vedas are upajīvya, i.e. the Siddhānta
depends on the Vedas and the dependent cannot go against its
own supporter. Thus, there will be no real doership in the
Brahman and the Vedic sentences which attribute
characteristics to Brahman also stand vindicated. Similarly, in
the Upaniṣads, sentences describing Brahman as devoid of
characteristics become upajīvya and those sentences which
qualify Brahman with some attributes become upajīvaka. And
they cannot say something against their own nourishers.
Śruti means sounds and words; Brahman without attributes
cannot be described by such words; there being no trait in
Brahman, it is described in a negative fashion in the Śrutis. First
the Brahman is described with attributes; thereafter, by
sentences like "asthūlam" etc., the śruti denies those attributes;
because, the absence of something can be established only
after establishing what is being denied. In this manner, it is first
established as "dve vāva Brahmaṇo rūpe mūrttam chaivāmūrttam
cha"– Brahman has two forms – one with forms and the other,
without forms; in this manner qualified Brahman was explained,
and after that, it was denied as - "athāta ādeśo neti neti".
Here, the attributes imagined in Brahman by the Śruti were
actually imposed by the avidyā as in the case of silver in the
mother-of-pearl; thus, in this system of Māyāvāda, the sentences
describing Śṛṣṭi become incoherent.
On this objection, the māyāvādī says – "there is cogency and
it is called the adhyāropa-apavāda coherence. The pure Brahman
cannot be grasped; to make one understand that, the creation
of the world etc. are described, and through upāsanā, once the
qualified Brahman is grasped by the Buddhi, according to Śākā-
arundhati nyāya, the false experiences of earlier śruti sentences
get erased due to the nirviśeṣa-śruti-vākyas; after this erasure of
false understanding, the subtle, the most subtle and the fourth
state of caitanya are grasped. Thus the earlier understanding
of transformations of Māyā gets removed, and then the
v