None (i.e., the Lord hat no purpose to gain anew,) (the Lord) being (ever) accomplished.

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33. None (i.e., the Lord hat no purpose to gain anew,) (the Lord) being (ever) accomplished.

As the text “Now this Lord alone consists of absolute bliss,” etc. (Br. vi. iii. 33), says, the creation of the Lord whose purposes are always accomplished, (but never to be accomplished), does not proceed, from a purpose.

But (what then)?

34. But as Observed in the world, the creation is mere sport only (proceeding from overflowing blissfulness).

Just as in the world, the mad man and the like dance, sing, etc., only in ecstasy, but not in pursuit of an object, so also the creation of the Lord is the result of His overflowing blessedness (and mercy). The same idea is found expressed in the Narayana Samhita, — “Hari is engaged in creation, etc., not with a view to accomplishing any object (of His own), but only by virtue of His absolutely blissful state, even as the mad man dances. Why should the Lord who is perfect in bliss, think of any purpose, in it (in His work of creation, etc.) Even the released souls happen to be the beings of accomplished desires. What then should make the Lord of all desire anything?”

The Shruti also expresses the same idea. “This creative activity according to design is the essential nature of the Lord; for there is nothing to be desired by Him who has all that is desirable.”

If the Lord is the cause of all, partiality and mercilessness may then have to be predicated of Him. To refute this objection the Sutrakara states:

35. Partiality and mercilessness are not (in the Lord); for His dispensation is relative (to the Karmas of the souls); for the Shruti shows that.

As the Lord dispenses the fruits (to the souls) according to (Karmas) their actions, He cannot be said to be partial or merciless. Accordingly the Shruti says, “The Lord leads the souls to happy regions in consideration of his (soul’s) good deeds, and leads (the soul) to the region of miseries (hell) on account of (his) sinful deeds (Pr. III. 7).

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