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

[SŪ. 2. 3. 45.
440 VEDĀNTA-KAUSTUBHA ADH. 12.]
that the Highest Being is subject to karmas by reason of His connec-
tion with the hearts of individual souls which are subject to karmas,
have been disposed of, on the ground that the Lord is not subject to
karmas, under the aphorism: "Enjoyment results" (Br. Sū. 1.2.8).
Under the aphorism: "Not even on account of place" (Br. Sū 3 2.1),
we shall dispose of (the objection based on Brahman's being connected
with 'places', viz. the hearts) on the ground that the Lord, having
the 'places' by nature, is yet not subject to karmas. Here, on the
other hand, it should be known that the objections raised on the
ground of His own parts are disposed of.¹
COMPARISON
Śaṃkara
This is sūtra 46 in his commentary. The general import of the
sūtra, as well as the interpretation of the phrase: i e. "prakāśādivat"
different. He develops his doctrine of upādhi here. Thus, the
sūtra means, according to him: Just as the light of the sun and the
moon, pervading the entire expanse of the other, appears to be straight
or bent accordingly as the limiting adjunct with which it is in contact,
viz. finger, etc. are straight or bent, but does not become so really;
or just as the ether, though imagined to move when jars are moving,
does not really move; or just as the sun does not really tremble when
its images on water tremble, so although the individual soul undergoes
pleasure and pain, Brahman does not, since the soul is but a fictitious
part of Brahman, due to limiting adjuncts, and not a real part.²
Rāmānuja and Śrīkaṇṭha
They too develop here their peculiar theory of Viśiṣṭādvaita.
Thus, the sūtra means, according to them: "(The individual soul is a
part of Brahman) as light and the rest (of the sun, etc. is of the sun
and so on), not so the highest (i.e. Brahman is not of the same nature
¹ I.e. there is no repetition here. Under Br. Sū. 1.2.8, it has been shown
that Brahman, though connected with the hearts of individual souls is not subject
to their pleasures and pain. In this sūtra it is shown that Brahman, though
connected with the individual souls as their whole, is not yet subject to their
pleasure and pain. And under Br. Sū. 3.2.1, it will be shown that Brahman,
though the inner controller, is not subject to the states and faults of souls.
² Ś.B. 2.3.46, pp. 638-639.