Brahma-Sūtra 3.2.31 (prima facie view)

English of translation of Brahmasutra 3.2.31 by Roma Bose:

“(There is some one) higher than this (viz. Brahman), on account of the designations of bridge, measure, connection and difference.”

Nimbārka’s commentary (Vedānta-pārijāta-saurabha):

The prima facie objector says: “Than this”, i.e. than Brahman, the topic of discussion, there is a reality still “higher”, on account of the designation of connection, viz. “Now the soul that is a bridge” (Chāndogya-upaniṣad 8.4.1^[1]) and on account of the designation of difference, viz. “By him........^[2] all this is filled” (Śvetāśvatara-upaniṣad 3.9^[3]), “That which is beyond that is without form, without disease” (Śvetāśvatara-upaniṣad 3.10^[4]).

Śrīnivāsa’s commentary (Vedānta-kaustubha)

It has been pointed out above that Brahman is the cause of all, omnipotent, untouched by faults at times, an abode of a mass 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” (Chāndogya-upaniṣad 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” (Chāndogya-upaniṣad 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” (Muṇḍaka-upaniṣad 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” (Śvetāśvatara-upaniṣad 3.9), “That which is beyond that is without part and without disease” (Śvetāśvatara-upaniṣad 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 fade view.

Comparative views of Śaṅkara and Bhāskara:

According to them the word “param” does not mean something higher, but something different (anya-tattvam).^[5] They too take this to be stating the prima facie view.

Comparative views of Baladeva:

This is sūtra 32 in his commentary. He, too, begins a new adhikaraṇa here, hut concerned with an entirely different topic, viz. that the bliss of the Lord is the highest (three sūtras). Accordingly, he does not take this sūtra as stating a prima facie view, but simply as stating the correct conclusion. Hence the sūtra: “(The bliss of Brahman is) higher than this (viz. worldly bliss), on account of the designation of bridge, immeasurableness, relation and difference”. That is, the bliss of Brahman is infinitely higher than the bliss of the individual soul, for the text about the bridge (Chāndogya-upaniṣad 8.4.1) shows that Brahman, the bliss, is the support of the entire world. Further, the bliss of the Lord is said to be immeasurable (Taittirīya-upaniṣad 2.4). Also, the relation between the bliss of the Lord and human bliss is declared to be that between infinity and one (Bṛhadāraṇyaka-upaniṣad 4.3.22). Finally, the difference between the bliss of the Lord and human bliss is declared. All these go to prove that the bliss of the Lord is the highest.^[6]

Footnotes and references:

[1]:

Quoted by Śaṅkara, Rāmānuja, Bhāskara, Śrīkaṇṭha and Baladeva.

[2]:

The word “puruṣeṇa” omitted.

[3]:

Quoted by Rāmānuja.

[4]:

Quoted by Rāmānuja The [Chowkhamba Sanskrit Series] ed., p. 56 has a more detailed reading which is translated below:—

On account of the designation of a bridge, viz. “Now the soul that is a bridge” (Chāndogya-upaniṣad 7.4.1); on account of the designation of measure, viz. “Brahman has four feet” (Chāndogya-upaniṣad 3.18.2), “Having sixteen parts” (Praśna 6.1); on account of the designation of connection, viz. “This is the bridge of immortality” (Muṇḍaka-upaniṣad 2.2.5); and on account of the designation of difference, viz. “By him, by the Person, all this is filled (Śvetāśvatara-upaniṣad 3.9), “That which is beyond that is without form, without disease” (Śvetāśvatara-upaniṣad 3.10).

[5]:

Brahma-sūtras (Śaṅkara’s commentary) 3.2.31, p. 745; Brahma-sūtras (Bhāskara’s Commentary) 3.2,32 (written as 3.2.33), p. 171.

[6]:

Govinda-bhāṣya 3.2.32, pp, 90-91, Chap. 3.