0], without reference to any purpose. For on the ground neither
of reason nor of Scripture can we construe any other purpose of the
Lord. Nor can his nature be questioned.[311]--Although the creation of
this world appears to us a weighty and difficult undertaking, it is mere
play to the Lord, whose power is unlimited. And if in ordinary life we
might possibly, by close scrutiny, detect some subtle motive, even for
sportful action, we cannot do so with regard to the actions of the Lord,
all whose wishes are fulfilled, as Scripture says.--Nor can it be said
that he either does not act or acts like a senseless person; for
Scripture affirms the fact of the creation on the one hand, and the
Lord's omniscience on the other hand. And, finally, we must remember
that the scriptural doctrine of creation does not refer to the highest
reality; it refers to the apparent world only, which is characterised by
name and form, the figments of Nescience, and it, moreover, aims at
intimating that Brahman is the Self of everything.

34. Inequality (of dispensation) and cruelty (the Lord can) not (be
reproached with), on account of his regarding (merit and demerit); for
so (Scripture) declares.

In order to strengthen the tenet which we are at present defending, we
follow the procedure of him who shakes a pole planted in the ground (in
order to test whether it is firmly planted), and raise another objection
against the doctrine of the Lord being the cause of the world.--The
Lord, it is said, cannot be the cause of the world, because, on that
hypothesis, the reproach of inequality of dispensation and cruelty would
attach to him. Some beings, viz. the gods and others, he renders
eminently happy; others, as for instance the animals, eminently unhappy;
to some again, as for instance men, he allots an intermediate position.
To a Lord bringing about such an unequal condition of things, passion
and malice would have to be ascribed, just as to any common person
acting similarly; which attributes would be contrary to the essential
goodness of the Lord affirmed by /S/ruti and Sm/ri/ti. Moreover, as the
infliction of pain and the final destruction of all creatures would form
part of his dispensation, he would have to be taxed with great cruelty,
a quality abhorred by low people even. For these two reasons Brahman
cannot be the cause of the world.

The Lord, we reply, cannot be reproached with inequality of dispensation
and cruelty, "because he is bou