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.