वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

{SŪ. 3. 2. 31. ADH. 7 ] VEDĀNTA-KAUSTUBHA 561 of eternal, infinite, auspicious qualities, unlimited by so-muchness and different and non-different from all. Now, it is being shown that He is not excelled by anything, and this will go to confirm the view that He is not limited by so-muchness With regard to it, the doubt being whether Brahman is surpassable or unsurpassable, the author states the prima facie view "Than this," i e. than Brahman, omnipotent, the cause of all, there is a still "higher" reality. Hence Brahman is surpassable. Why ? "On account of the designations of bridge, measure, connection and difference." Thus the Supreme Brahman is designated as a bridge: "Now that which is the soul is a bridge" (Chānd. 8.4.1). From this designation it is known that there is a reality,—analogous to a rare object in another island,—which is to be reached and which is higher than Brahman, analogous to a bridge. Moreover, from the text· "Having crossed that bridge, one who is blind becomes non-blind" (Chānd. 8 4.2) too, it is ascertained that like a bridge, Brahman is only something to be crossed; while the object to be attained is something other and higher than Brahman Further, there are designations of measure, viz. "Brahman has four feet" (Chānd. 3.18.2), "Having sixteen parts" (Praśna 6.1), i.e. the Supreme Brahman is designated as something limited. These designations clearly indicate the existence of an immeasurable object to be attained by the bridge. And from the designation of connection too, viz "This is the bridge of immortality" (Muṇḍ 2.2 25), it is known that there is someone higher than Brahman. Finally, there are designations of difference, viz. "By him, by this Person, all this is filled" (Śvet. 3.9), "That which is beyond that is without part and without disease" (Śvet. 3.10), i.e. there is another reality which is beyond Brahman, denoted by the term ‘person’. Thus, it is established that there is a reality higher than even the Highest Brahman,—this is the prima facie view. COMPARISON Śaṁkara and Bhāskara According to them the word "param" does not mean something higher, but something different (anya-tattvam).¹ They too take this to be stating the prima facie view.

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¹ Ś.B. 3.2.31, p. 745; Bh. B. 3 2.32 (written as 3.2.31), p. 171.