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

600 VEDĀNTA-PĀRIJĀTA-SAURABHA [SŪ. 3. 3. 14.
ADH. 4.]
would be purposeless. In order that there may be a clear
knowledge of the real nature of Brahman, bliss and the rest are to
be comprised everywhere, as they are connected with the real
nature of Brahman This aphorism is meant for indicating the
reason why bliss and the rest should be included everywhere, and
also for suggesting that it is simply meaningless to include others
everywhere
COMPARISON
Rāmānuja and Śrīkaṇṭha
Interpretation of the phrase: “artha-sāmānyāt different, viz.
“on account of (their) equality with the object itself”. That is, the
attributes of bliss and the rest, determining the very nature of the
thing (viz. Brahman) are similar to the thing itself and are accordingly
included in all meditations just like the thing itself.¹
Baladeva
This is sūtra 14 in his commentary. Literal interpretation
different, though the conclusion is the same. Thus: “But others
(i.e. the other attributes mentioned in the Taittirīya) (are to be com-
bined everywhere), on account of the sameness of the result”. That
is, the meditation on Brahman, as possessed of the attributes of all-
pervasiveness and the rest, mentioned in the Taittirīya, leads to the
attainment of Brahman, just as the meditation on Him as possessed
of other attributes, mentioned in other Vedāntas, does.²
SŪTRA 14
“(THE DESIGNATION OF BRAHMAN AS HAVING JOY FOR HIS HEAD
AND SO ON IS) FOR THE PURPOSE OF MEDITATION, ON ACCOUNT OF
THE ABSENCE OF (ANOTHER) PURPOSE.”
Vedānta-pārijāta-saurabha
The designation: “Of him, joy alone is the head” (Tait. 2.5 ³)
and so on, on the other hand, serve the purpose of meditation, “on
account of the absence of ” any other “purpose”.
¹ Śrī B. 3.3.13, p. 277, Part 1; Śk. B. 3.3.13, Part 9.
² G.B 3.3.14, p. 137, Chap. 3. ³ R.