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

In the śrutis – “Ekam sat viprā bahudā vadanti;” “Asad vā idam-
agra-āsīt; tato vai sad-ajāyata;”
These two satements speak that the invisible jagat became
visible. “Brahma viśvamidam jagat;” “tameva bhāntamanubhāti
sarvam; tasya bhāsā sarvamidam vibhāti;” “sarvakāmaḥ, sarva-
gandhaḥ, sarva-rasaḥ, sarva-kartā, sarva-bhoktā yaḥ sa sarva-vit;”
“parā-asya śaktir-vividheva śrūyate; svābhāvikī jñāna-bala-kriyā
ca;” – by these śrutis the doership of everything is stated as in-
born nature. “aṇoraṇīyān mahato mahīyān” – by this śruti it is
stated that opposing qualities inhere in Brahman.
“ekamevādvitīyaṁ Brahma; eko'ham bahu-syām; prajāyeya; sa
ekākī na ramate; sa dvitīyam aicchat”; “sa haitāvānāsa” – by these
śrutis, the un-changing transformation system of thought is
told.
“Aitadātmyam idam sarvam; tat satyam; sa ātma; tat-tvam-asi”;
“eṣa hyevānandayāti”; “eko devo sarva-bhūteṣu gūḍhaḥ” – by these
śrutis the in-dwelling aspect of Brahman in all things is
described. Likewise, these sentences also – “sarvam khalu idam
Brahma;” “katham asataḥ sat jāyeta;” “tat satyam ityācakṣate”.
In the Smṛtis – “aham sarvasya jagataḥ prabhavaḥ
pralayastathā;” “mama yonir-mahad-Brahma; tasmin garbhaṁ
dadhāmyaham;” “ahaṁ bījapradaḥ-pitā;” “vāsudevaḥ sarvamiti”
these sentences;
And in the sūtras – “Janmādyasya yataḥ; śāstra-yonitvāt; tat-
tu-samanvayāt; ātma-kṛteḥ; pariṇāmāt; yoniśca hi gīyate; tad-
ananyatvam-ārambhaṇa-śabdādibhyaḥ; sarva-dharma-
upapatteśca; prakṛtaitāvatvam hi pratiṣedhati; tato bravīti ca
bhūyaḥ; Prakāśa-āśrayavad-vā tejastvāt” these sūtras;
In Śrī Bhāgavata – “Janmadyasya yato'nvayad itarataḥ;”
“tvayyagra āsīt;” “Krīḍārthamātmanaḥ idam trijagat kṛtam te;”
“viśvasya kartā; bhuvanasya goptā” sentences like these and
others.
This has to be understood here:
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