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

[sū. 1. 2. 8.
ADH. 1 ] VEDĀNTA-KAUSTUBHA 103
Brahman, as on the part of the individual soul,—(we reply.) no such
objection can be raised, because there is an absolute difference between
the individual soul and Brahman, as the soul is an enjoyer of the
fruits of the works done by itself, while Brahman is ever-free from
sins.
Vedānta-kaustubha
If it be objected. Owing to its connection with a single heart,
there results experience of pleasures and pains on the part of the
individual soul. Owing to His connection with all hearts simul-
taneously, there certainly results experience of all pleasures and
pains everywhere on the part of the all-pervading Highest Self. If this
be so, then the Highest Self, as the enjoyer of pleasures and pains,
will inevitably become subject to all sorts of faults, as the individual
soul itself is. Hence even the Supreme Being will be subject to
karmas,—
(We reply:) “No.” “On account of difference (vaiśeṣyāt)” The
word “vaiśeṣyāt” is formed by adding the suffix ‘ṣyañ’ to the
word ‘viśeṣa’ in an identical sense, (viz difference) or to indicate
excessive difference. That the individual soul is an enjoyer of the
fruits of works performed by itself and the Supreme Soul is just the
opposite is established in Scripture, in accordance with the Smṛti-
passage: ‘Of these, He who is the Supreme Self is said to be eternal
and free from the properties of matter. . . . ¹ He is not
affected even by the fruit, as a lotus-leaf is not touched by water.
The active self, on the other hand, is another, who is liable to release
and bondage’ (Mahā. 12.13754-13755 ²), and the declaration of
the Lord Himself. ‘Works do not affect me, I have no desire for
fruits of works’ (Gītā 4.14). Thus, on account of an absolute
difference between these two, it follows that the individual soul
alone experiences pleasures and pains, and not the Supreme Soul.
Hence it is established that that which consists of mind and has the
breath for its body, is none but the Highest Self.
Here ends the section entitled ‘Celebrity everywhere’ (1).
¹ One line omitted, viz. ‘Sa hi Nārāyaṇa jñeyaḥ sarvātmā puruṣo hi saḥ’
² P 852, lines 9-10, vol 3.