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),