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.