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

[sū. 3. 2. 22.
542 VEDĀNTA-KAUSTUBHA ADH 6.]
qualities and powers, becomes limited owing to His connection with
the limited world. The author here denies this.
In the Bṛhadāraṇyaka, having begun thus: "There are, verily,
two forms of Brahman, the corporeal and the incorporeal" (Bṛh
2 3.1), and having exhibited the particular forms of saffron-colour
and the rest thus: "The form of this person, verily, is like the saffron-
colour" (Bṛh. 2 3.6), the text goes on to record: "Hence, now, there
is the teaching: 'Not so, not so'" (Bṛh 2.3.6) Among these, the
corporeal, 1 e. the three elements fire, water and food, the incorporeal,
i.e. the two elements air and ether ¹; as well as the particular forms of
the saffron-colour and the rest ² have been mentioned before. Here the
doubt is whether the text. "Not so, not so" (Bṛh. 2 3 6) denies the
above-mentioned group of the corporeal and the incorporeal forms of
Brahman, or denies Brahman's so-muchness, resulting from His posses-
sion of the above-mentioned group of the corporeal and the incorporeal
forms. Here on the suggestion: It denies the group of the corporeal and
the incorporeal forms,—we reply: The text. "Not so, not so" "denies"
Brahman's so-muchness, resulting from His connection with those
corporeal and incorporeal forms which have been mentioned
previously. The word "for" shows that no things, sentient and non-
sentient, are capable of being denied—things which, on account of
having Brahman for their soul, are His forms, as established by
hundreds of scriptural passages, such as: "There are, verily, two
forms of Brahman, the corporeal and the incorporeal" (Bṛh. 2.3.1),
"Everything has that for its soul" (Chānd. 6.8.7; 6 9.4, etc.), "All
this, verily, is Brahman" (Chānd. 3.14.1), "By proving the enjoyer,
the object enjoyed and the Mover, all has been said. This is the three-
fold Brahman" (Śvet. 1.12) and so on. The phrase: "And after that
speaks once more" shows that Brahman is not limited by so-muchness.
That is, "after that" or after denying the so-muchness of Brahman,
"once more", i.e. again, the concluding portion of the text "speaks"
of Brahman as not limited by so-muchness.
Or else (an alternative explanation): the concluding portion of the
text speaks of something more than the previously mentioned corporeal
and incorporeal forms thus: "For there is nothing higher than it,
hence (it is called) 'not so'. "Now (its) name is 'the real of the real'.
¹ Vide Bṛh 2 3.2-3. ² Vide Bṛh 2.3.6