The Pradhâna, moreover, is without parts; how then is it possible that it should give rise to a manifold world, comprising the 'great principle,' and so on?—But there are parts of the Pradhâna, viz. Goodness, Passion, and Darkness!—This we reply necessitates the following distinction. Does the aggregate of Goodness, Passion, and Darkness constitute the Pradhâna? or is the Pradhâna the effect of those three? The latter alternative is in conflict with your own doctrine according to which the Pradhâna is cause only. It moreover contradicts the number of tattvas (viz. 24) admitted by you; and as those three gunas also have no parts one does not see how they can produce an effect. On the former alternative, the gunas not being composed of parts must be held to aggregate or join themselves without any reference to difference of space, and from such conjunction the production of gross effects cannot result.—The same objection applies to the doctrine of atoms being the general cause. For atoms, being without parts and spatial distinction of parts, can join only without any reference to such spatial distinction, and hence do not possess the power of originating effects.
30. And (the divinity is) endowed with all powers, because that is seen.
The highest divinity which is different in nature from all other things is endowed with all powers; for scriptural texts show it to be such, 'His high power is revealed as manifold, as essential, and so his knowledge, force, and action' (Svet. Up. VI, 8). In the same way another text first declares the highest divinity to differ in nature from everything else, 'Free from sin, from old age, from death and grief, from hunger and thirst', and then goes on to represent it as endowed with all powers, 'realising all its wishes, realising all its intentions', &c. (Ch. Up. VIII, 1, 5). Compare also 'He, consisting of mind, having prana for his body, whose form is light, who realises his wishes,' &c. (Ch. Up. III, 14, 2).
31. Not, on account of the absence of organs; this has been explained (before).
Although the one Brahman is different from all other beings and endowed with all powers, we yet infer from the text 'Of him there is known no effect and no instrument,' that as it is destitute of instruments it cannot produce any effect.—To this objection an answer has already been given in II, 1, 27; 28, 'on account of its being founded on the word,' and 'for there are manifold (powers).' That for which the sacred word is the only means of knowledge, and which is different from all other things, is capable of producing those effects also of the instrumental means of which it is destitute. It is in this spirit that Scripture says 'He sees without eyes, he hears without ears, without hands and feet he hastens and grasps' (Svet. Up. III, 19).—Here terminates the adhikarana of 'the consequence of the entire (Brahman).'
32. (Brahman is) not (the cause); on account of (the world) having the nature of what depends on a motive.
Although the Lord, who before creation is alone, is endowed with all kinds of powers since he differs in nature from all other beings, and hence is by himself capable of creating the world; we all the same cannot ascribe to him actual causality with regard to the world; for this manifold world displays the nature of a thing depending on a motive, and the Lord has no motive to urge him to creation. In the case of all those who enter on some activity after having formed an idea of the effect to be accomplished, there exists a motive in the form of something beneficial either to themselves or to others. Now Brahman, to whose essential nature it belongs that all his wishes are eternally fulfilled, does not attain through the creation of the world any object not attained before. Nor again is the second alternative possible. For a being, all whose wishes are fulfilled, could concern itself about others only with a view to benefitting them. No merciful divinity would create a world so full, as ours is, of evils of all kind—birth, old age, death, hell, and so on;—if it created at all, pity would move it to create a world altogether happy. Brahman thus having no possible motive cannot be the cause of the world.—This primâ facie view is disposed of in the next Sûtra.
33. But (it is) mere sport, as in ordinary life.
The motive which prompts Brahman—all whose wishes are fulfilled and who is perfect in himself—to the creation of a world comprising all kinds of sentient and non-sentient beings dependent on his volition, is nothing else but sport, play. We see in ordinary life how some great king, ruling this earth with its seven dvîpas, and possessing perfect strength, valour, and so on, has a game at balls, or the like, from no other motive than to amuse himself; hence there is no objection to the view that sport only is the motive prompting Brahman to the creation, sustentation, and destruction of this world which is easily fashioned by his mere will.
34. Not inequality and cruelty, on account of there being regard; for so (Scripture) declares.