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

[sū. 1. 3. 3.
146 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH 1.]
the high' (Muṇḍ 3.2.8) The phrase 'high and low' means: One
to whom the high, i.e. Brahmā, Śiva, and the rest, are inferior The
phrase 'higher than the high' means: the Person who is higher than
the high, i e. the individual soul or prakṛti 1
COMPARISON
Rāmānuja and Śrīkaṇṭha
Reading slightly different, viz adds a 'ca' in the end.²
SŪTRA 3
"NOT THE INFERENCE, ON ACCOUNT OF THE ABSENCE OF TEXTS
TO THAT EFFECT."
Vedānta-pārijāta-saurabha
Pradhāna, which is arrived at through inference, is not that
support, on account of the absence of texts denoting it.
Vedānta-kaustubha
The support of the heaven, the earth and the rest cannot be
"the inference". The non-sentient cause which is without any
connection with Brahman, viz. pradhāna, inferred by the Sāṁkhyas
on the ground of non-sentient effects, like the elements and the rest ³,
is said to be "the inference", and that is not the support of the heaven,
the earth and the rest. Why? "On account of the absence of texts
to that effect." That is, the "text to that effect" is 'tac-chabda',
"absence of text to that effect" is 'atac-chabda', on account of
that ⁴, or on account of the absence, here, of texts denoting the

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1 Note that Nimbārka and Śrīnivāsa understand the word 'Vyapadeśāt'
as referring to different passages.
2 Śrī. B. 1 2 3, p. 283, Part 1. ŚK. B. 1.3.2, p. 401, Part 4.
3 First, we infer that every effect must have a cause, that cause another
cause and so on, and finally there must be an uncaused first cause. Secondly,
we infer that this uncaused first cause must be non-sentient, since the effects
which we perceive are non-sentient, and the effect and its cause must be similar
in nature. It is in this way that the Sāṁkhyas arrive at non-sentient first
cause or pradhāna.
4 This explains the compound 'atac-chabdāt'.