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

[Sū. 2. 2. 42.
382 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 8.]
as well as "non-omniscience" on the part of the Lord; otherwise the
individual soul, too, must cease to be subject to transmigratory
existence,--so much in brief. Hence, it is established that the
stated conclusion is not contradicted by the doctrine of the Māheśvaras
Here ends the section entitled "Paśupati" (7).
COMPARISON
Śaṃkara and Bhāskara
According to them, the particle "vā" means 'or' and not
'and' as held by Nimbārka. Interpretation different, viz. "(There
must be) either finitude or non-omniscience". That is, the Lord
must either define the measure of the individual souls, pradhāna and
Himself, or not define them. If He does, then they become finite;
if he does not, then the Lord becomes non-omniscient.¹
Adhikaraṇa 8: The section entitled "Impossi-
bility of origin". (Sūtras 42–45)
SŪTRA 42
"ON ACCOUNT OF THE IMPOSSIBILITY OF ORIGIN."
Vedānta-pārijāta-saurabha
Since the origin of the world from Śakti without Puruṣa is
impossible, the doctrine, too, which maintains it as the cause is not
valid.
Vedānta-kaustubha
Now, the author is refuting, incidentally, the erroneous view of
the Śāktas, viz. that Śakti alone is the producer of the world.
The particle 'no' is to be supplied.
Śakti is not the cause of the universe. Why? Because the
origin of the universe from Śakti, without any connection with Puruṣa,
is impossible. The consequence would be that the Śaktis, being
independent of Puruṣa, would come to be perceived everywhere.

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¹ Ś.B. 2.2.41, pp. 571 ff.; Bh. B. 2.2.37 (written as 2.2.40), p. 128.