The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c6.s8.t2.2

c6.s8.t2.2

Concerning Brahman there are, so Çankara expresses himself, passages of scripture of two kinds; the passages of one kind teach Brahman as possessing differences, for example, when it is said: "All-working is he, all-wishing, all-smelling, all-tasting" (above p. 153), the others as devoid of differences, as in the passage: "That is not coarse nor fine, nor short nor long" (above p. 133). Now the highest Brahman in itself cannot be both, for it is not possible that one and the same thing in itself should be formed and formless (p. 803, 10). It is true that we might think that Brahman in itself is undifferentiated and becomes differentiated by Upādhis (under which is to be understood everything which brings Brahman 1. to phenomenal existence, 2. to presentation in the mind). But one thing cannot become another, by the fact that it appears to be connected with limitations: the crystal remains clear, even when it is painted with red colour (p. 803, 14); as it is only an error if it is taken to be red in itself, so in the case of Brahman also the limitation rests only on Ignorance (p. 804, 1). Therefore it is to be firmly held, that Brahman is free from all differences and perfectly unchangeable and not the contrary (p. 804, 3).