30. (There is something) higher than that; on account of the designations of bridge, measure, connexion, and difference.
The Sûtras now proceed to refute an erroneous view based on some fallacious arguments, viz. that there is a being higher even than the highest Brahman, the supreme cause, material as well as operative, of the entire world--a refutation which will confirm the view of Brahman being free from all imperfections and a treasure as it were of countless transcendentally exalted qualities.--There is some entity higher than the Brahman described so far as being the cause of the world and possessing the twofold characteristics. For the text 'That Self is a bank (or bridge), a boundary' (Kh. Up. VIII, 4, 1) designates the Self as a bank or bridge (setu). And the term 'setu' means in ordinary language that which enables one to reach the other bank of a river; and from this we conclude that in the Vedic text also there must be meant something to be reached. The text further says that that bridge is to be crossed:
[paragraph continues] 'He who has crossed that bridge, if blind,' &c.; this also indicates that there must be something to be reached by crossing. Other texts, again, speak of the highest Brahman as something measured, i.e. limited. 'Brahman has four feet (quarters), sixteen parts.' Such declarations of Brahman being something limited suggest the existence of something unlimited to be reached by that bridge. Further there are texts which declare a connexion of the bridge as that which is a means towards reaching, and a thing connected with the bridge as that to be reached: 'the highest bridge of the Immortal' (Svet. Up. VI, 19); 'he is the bridge of the Immortal' (Mu. Up. II, 2, 5). For this reason also there is something higher than the Highest.--And other texts again expressly state that being beyond the Highest to be something different: 'he goes to the divine Person who is higher than the Highest' (Mu. Up. III, 2, 8); ' by this Person this whole universe is filled; what is higher than that is without form and without suffering' (Svet. Up. III, 9-10). All this combined shows that there is something higher than the highest Brahman.--The next Sûtra disposes of this view.