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

[SŪ. 1. 3. 13.
ADH. 4.] VEDĀNTA-PĀRIJĀTA-SAURABHA 159
of the term 'Imperishable' Why? "On account of the exclusion
of another nature", in the passage: 'Verily, that Imperishable, Gārgī,
is the unseen seer, the unheard hearer, the unthought thinker, the
unknown knower' (Bṛh. 3.8.11 ¹).
Vedānta-kaustubha
For this reason, too, the Highest Self alone is denoted by the
term 'Imperishable'. Why? "On account of the exclusion of other
nature", i.e. the "nature" "of another", viz. of pradhāna or the
individual soul, or the "nature" "of another two" (make) "another
nature",² "on account of the exclusion" of that.³ The concluding
passage, viz. '"Verily, that Imperishable, Gārgī, is the unseen seer,
the unheard hearer, the unthought thinker, the unknown knower.
None but it is a seer, . . ⁴, none but it is a thinker, none but
it is a knower. Verily in this Imperishable, Gārgī, the ether is inter-
woven, warp and woof"' (Bṛh. 3 8.11), excludes a nature other than
Brahman. Thus, pradhāna is excluded on the ground of the attributes
of a sentient being, viz. being a seer and the rest; and the individual
soul is excluded on the ground of the teaching that the Being who
is unseen by all is the seer of all, and so on. Hence, it is established
that by the term 'Imperishable' the Highest Self alone is understood.
Here ends the section entitled 'The imperishable' (3).
Adhikaraṇa 4: The section entitled 'One sees'.
(Sūtra 13)
SŪTRA 13
"ON ACCOUNT OF THE DESIGNATION (OF HIS QUALITIES), HE
IS THE OBJECT WHICH ONE SEES."
Vedānta-pārijāta-saurabha
The object which one sees, mentioned in the passage 'He sees
the Person, lying in the city' (Praśna 5.5 ⁵), is not Brahmā, residing
¹ Ś, B, Bh, ŚK, B. ² Anya-bhāva.
³ This explains the compound 'anya-bhāva-vyāvṛtteḥ'.
⁴ Omitted portion: 'None else other than it is a hearer' Vide Bṛh. 3.8.11,
p 171
⁵ Ś, R, Bh, ŚK, B