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

by the existence of objects; and it is not possible for false
appearances to be such limiting factors; because, they are
abstract concepts and need a substratum to appear upon
(Vidvan-maṇḍana). Therefore, the creation and dissolution of
the world are due to this evolution and involution; the word
creation means evolution; the word dissolution means
involution. “Ātmataḥ āvirbhāva-tirobhāvau” is the Chāndogya
śruti; these evolutions and involutions are not to be construed
as ephemeral.
Brahman the substratum of contradicting features:
If it is accepted that Brahman is the substratum of all the
attributes, thus acceding that contradictory attributes also do
inhere there, one and the same object, at a particular point of
time and at a particular point of space, cannot appear as two
different objects; therefore, the Brahman has to be accepted as
devoid of attributes, names and forms. That it is appearing as
possessing qualities and with forms due to the effect of māyā;
this is not so. Brahman is known only through the śruti; mere
reasoning is not useful in this; and the śruti states – “yato vāco
nivartante aprāpya manasā saha” – that Brahman does not possess
qualities; again, in that very context, it states – “‘ānandam
brahmaṇo vidvān; na bibheti kutahcana” the existence of bliss in
Brahman. That is why, in the Vyāsa sūtra – “darśanācca” – it is
stated that all the opposite qualities are seen in Brahman;
therefore, Brahman is the substratum of all dissimilar qualities
is stated in śruti, smṛti and pratyakṣa..
“Prakṛtaitāvatvam hi pratiṣedhati; bravīti ca tato bhūyaḥ” (3/
2/22) – by this sūtra, in reality and also as per śāstras, the
contradiction is removed; and by reasoning also, the
contradiction is removed. What is called “that much” in
Brahman? It means the qualities born of prakṛti that are denied;
thereafter, it talks of the existence of aprākṛta qualities. Thus,
contradictory qualities also inhere in Brahman, but they are
not of the prakṛti and not of this world. These qualities are of its
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