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

very nature, and not due to māyā; “ubhaya vyapadeśāt; ahi-
kuṇḍalavat” (3/2/27); “prakāśa-āśrayavad vā; tejastvāt” (3/2/
28) – by these sūtras, it is to be accepted that Brahman is the
substratum of opposing qualities. Opposing qualities inhere in
Brahman is declared in śruti – “aṇoraṇīyān mahato mahīyān;”
“samo nāgena; samo maśakena;” “na tat samaśca; abhyadhikam
tu dṛśyate;” by many such śāstra sentences, in Brahman whose
nature is inexplicable, all opposing qualities do appear by its
very nature. At one and the same time, Brahman can be seen
in two different forms. Likewise, Brahman can appear at several
places simultaneously; as was seen by Nārada - the sixteen
thousand mahiṣīs in the antaḥpura. Therefore, by the validity
as experienced by Nārada, Brahman is the substratum of all
opposing qualities; it is capable of doing, un-doing and doing
variously. Even in this world, we see in one person, the opposing
qualities like sympathy in the case of one and the killing instinct
in the case of another; this we see at one and the same time in
one and the same person; this being so, what to talk of the
other-worldly things and happenings. Here Śrī
Purusottamacaraṇa:
“Therefore, if we analyse on the strength of verbal testimony,
then we come to the conclusion that Brahman is the sub-
stratum of all the opposing qualities and features. If analysed
according to the reasonings shown in the śrutis, then it is
devoid of all worldly qualities and is full with all un-worldly
qualities etc. If analysed on the strength of the meanings, it is
the conglomerate of all opposing qualities. To teach this, it
was analysed in these three methods.” Therefore, if Brahman is
the abode of opposing qualities, it is not a blemish but adds to
its merit. In this same manner, the qualities of being partial
between individuals and not showing pity in the case of
suffering people etc., are not to be construed as defects in
Brahman because they are created by Brahman itself. Hence,
says the Āchārya – “ātma-sṛṣṭeḥ na vaiṣamyam nairghṛṇyam
cāpi vidyate.”
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