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

[SŪ 3. 2 41.
ADH. 8.] VEDĀNTA-KAUSTUBHA 573
intermediary of the operation called ‘apūrva’ The operation called
‘apūrva’ is said to be a particular subsequent state of the sacrifice.¹
CORRECT CONCLUSION (Sūtra 41)
SŪTRA 41
“BUT (THE GIVER OF FRUITS IS) THE FORMER (VIZ. THE LORD),
BĀDARĀYAṆA (THINKS SO), ON ACCOUNT OF THE DESIGNATION OF
(HIM AS) THE CAUSE.”
Vedānta-pārijāta-saurabha
The word “but” is meant for disposing of the above view. The
teacher of the Veda thinks that the giver of fruits is the Highest Self,
mentioned before, “on account of the designation” of the Highest as
the cause of it thus: “In consequence of good work, it leads to a
holy world” (Praśna 3.7²), “He is attainable by one alone whom
he chooses” (Kaṭha 2 23; Muṇḍ. 3.2.3³).
Here ends the second quarter of the third chapter in the
Vedānta-pārijāta-saurabha, an interpretation of the Śārīraka-
mīmāṁsā texts, by the reverend Nimbārka
Vedānta-kaustubha
The term “but” indicates the hollowness of Jaimini's view.
Never in the past, present or future do Karmas like tilling and the rest
bestow the fruit to the tiller independently, but the Supreme Lord
alone does so Similarly, the Vedic works too (viz. sacrifices
and the like), unacquainted with the nature of themselves and of
others, and done by persons who are tormented by the wheel of the
world and are dependent on another, are not able to bring about
the fruit independently. Even texts like : “One desirous of heaven
1 According to Pūrva-mīmāṁsā, the results of sacrifices and so on are due
neither to a Supreme Deity—which it does not recognize—, nor to the particular
deities to whom the oblations are offered, but to an unseen potency generated
by the very performance of the sacrifices and so on. This unseen potency is
called ‘apūrva’. Vide Pū.Mī.Sū. 2 1.5.
2 B 3 Not quoted by others.