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

58 VEDĀNTA-PĀRIJĀTA-SAURABHA [sū. 1. 1. 15.
ADH. 6.]
possessor of the attribute of understanding is of the nature of know-
ledge, will be made clear in the second chapter ¹ But why, then,
has the attribute alone been indicated in the text 'Understanding
performs a sacrifice?' (Tait 2 5). Listen The very nature, too,
of the knower is self-manifesting, and the use of the term 'understand-
ing' or the nominative case-ending should be understood to be referring
to it The use of the neuter gender ² is meant for denoting a thing.³
For this very reason, in the Kānva recension, viz. 'Who abiding in
understanding' (Brh 3 7 22), and in the Mādhyandina recension,
viz. 'Who abiding in the self' (Śat Br 14 6 7.30 ⁴), in spite of the
difference of words, the meaning, viz. the individual soul, is the very
same. And for this very reason, the statement: 'Understanding
performs a sacrifice, and deeds too' (Tait. 2.5) is perfectly justifiable,
it being impossible for the mere attribute of understanding to be an
agent. And, it, the individual soul, the knower, should be known
to be possessed of bliss, in accordance with the text: 'That is one
human bliss' (Tait 2.8), as well as another scriptural text: 'For
verily, on getting this essence, one becomes blissful' (Tait. 2 7).
The Supreme Person, an ocean of immense bliss in contrast to its
(viz. the individual soul's) little bliss, is the controller of all, referred
to in the text: 'Verily, other than and within that which consists of
understanding, is the self which consists of bliss' (Tait. 2 5) Move-
over, the Supreme Person, the One, is indeed established in all the
Vedāntas as free from all faults by nature, so there is not even an
odour of slightest non-bliss in Him,—so much in brief.
SŪTRA 15
"AND ON ACCOUNT OF THE DESIGNATION OF THE CAUSE OF THAT"
Vedānta-pārijāta-saurabha
On account of being the cause of the bliss of the individual soul
too, the Highest Self alone is that which consists of bliss.
¹ Vide V.K. 2.3 18. ² Viz. 'vijñānam' in the text
³ That is, the word 'understanding' does not stand for a mere abstract
attribute here, but for a concrete thing, viz. the individual soul, possessed of the
attribute.
⁴ P 861, line 19.