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

[SŪ. 1. 1. 20.
64 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 6.]
to (what is an object of) inference (viz pradhāna) (in the term "ānanda-
maya"). That is, Scripture predicates willing on the part of the
ānanda-maya, and willing is possible on the part of a conscious being
alone.¹
Śrīkaṇṭha
Reading same, interpretation different—viz. 'And, (even) on
account of desire, (i e. in spite of the fact that Hiraṇyagarbha is said
to have desired to create the world,) (his being the creator) is not
dependent on reasoning (i.e. does not stand to reason,) (because
it is the Lord Himself who created the world in the character of
Hiraṇyagarbha)'.²
SŪTRA 20
"AND (SCRIPTURE) TEACHES THE UNION WITH THAT (VIZ. BLISS)
OF THIS (VIZ. THE INDIVIDUAL SOUL) IN THIS (VIZ. THE LORD)"
Vedānta-pārijāta-saurabha
Scripture "teaches" the "union with that", i.e. the union with
bliss, in the passage:—'Verily, he is an essence, for verily, on attaining
the essence, he becomes blissful' (Tait. 2. 7). Hence it is established
that He, on attaining whom the individual soul comes to be united
with bliss, is different from it
Vedānta-kaustubha
For this reason also that which consists of bliss is neither the
individual soul, nor pradhāna, but Brahman alone, since Scripture
"teaches" the "union with that", i.e. the "union" or 'connection',
with "that", or the Highest Self,—i.e. salvation, characterized by
the attaining of His nature,³—'of this', i.e. of the individual soul,
relying on Him, "in this", i.e. in the Highest Person, the Highest
¹ Ś. B. 1. 1. 18, p. 222; Bh. B. 1. 1. 18, p. 26. Note that this is adopted as an
alternative explanation of the sūtra by Śrīnivāsa, but not by Nimbārka. See
above.
² ŚK. B. 1. 1. 19 (pp. 240-241, Part 3)
³ Note that while according to Nimbārka, the word 'tad-yogam' means
'union with bliss', according to Śrīnivāsa, it means 'union with the Highest
Self', or salvation, though ultimately these two interpretations come to the
same thing.