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

[sū. 3. 3. 13. ADH. 4.] VEDĀNTA-KAUSTUBHA 599 The attributes of having joy for the head and the rest are not necessary for a clear understanding of the nature and attributes of Brahman,—since they are not His essential attributes. Otherwise, "if there be difference" of limbs like the head and the rest, then there must be "increase and decrease" on the part of Brahman. If that be so, texts like "Brahman is truth, knowledge, infinite" (Tait. 2.1) will come to be contradicted. COMPARISON Śaṃkara and Bhāskara The interpretation of the last portion, viz. 'upacayāpacayau hi bhede" different, viz. "because increase and decrease are possible only if there be difference". That is, lower and higher degrees like joy, delight, excessive delight, bliss and so on, which are all different, are possible only if there be a plurality of beings, i e only on the part of ordinary enjoyers, (and hence they are not possible on the part of Brahman who is one only). Śrīkaṇṭha He takes this sūtra as forming an adhikaraṇa by itself SŪTRA 13 "BUT THE OTHER (ATTRIBUTES ARE TO BE COMBINED), ON ACCOUNT OF THE SAMENESS OF THE PURPORT." Vedānta-pārijāta-saurabha "But" as the substratum of attributes (viz. Brahman) is the same everywhere, the attributes like bliss and the rest are to be combined. Vedānta-kaustubha "But" bliss and the rest, "other" than (the attributes of) having the joy as the head and so on, are to be supplied everywhere, "on account of the sameness of the purport", i.e. "on account of the sameness", i.e. identity everywhere, "of the purport", i.e. of the object to be demonstrated, viz. Brahman, the substratum of attributes. As He is not described as a person everywhere, so those (attributes of having the joy for the head and so on), if applied (everywhere),