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

[SŪ. 3. 2. 16. 532 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 5.] (Tait 2.1) establish Brahman to be self-manifesting, so certain texts prove Him to be possessed of two-fold characteristics, viz. having all auspicious qualities on the one hand and being free from all defects on the other, both kinds of texts having a definite meaning.¹ Bhāskara Reading slightly different, viz. substitutes "vā" in place of "ca".² Baladeva Interpretation absolutely different, viz. continues the same topic about the body of the Lord thus; "And because of the non-futility (of this conception of the form or body of the Lord) as in the case of light". That is, just as, though the sun is pure light yet is conceived as having a definite form for the purpose of meditation, so the Lord, though a pure light of knowledge and bliss, is yet conceived to have a form for the purpose of meditation.³ SŪTRA 16 "AND (A SENTENCE IS NOT MEANINGLESS WHEN IT) STATES THAT ONLY" Vedānta-pārijāta-saurabha When a text "states that only" or its real meaning only, then indeed it is not meaningless Vedānta-kaustubha Now, what makes a text have a meaning or be devoid of meaning? When a scriptural text "states that only", i.e. its real meaning only, then it is not meaningless. The term "and" implies that if it be taken, by foolish persons, to be referring to what is not its subject-matter, then it becomes meaningless. This being so, the texts designating the two-fold characteristics of Brahman being ¹ Śrī. B. 3.2.15, p. 232, Part 2; ŚK. B. 3.2.16, p. 247, Part 9 ² Bh B. 3.2 15, p. 166. ³ G.B. 3.2.15, p. 60, Chap. 3.