The inequality of dispensation recommends itself to reason and it is also seen (from Scripture).

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36. If it he said that the Lord cannot be said to measure his gifts by the works of the soul, on account of His being the cause of such activity also, the objection is to be rejected for the (series of) action is eternal.

It may be stated that the thing in consideration of which the Lord dispenses the fruit cannot be the action (of souls) for even the action proceeds from (caused by) Him. And this is supported by the Shruti, “The Lord only makes him do righteous deeds whom the Lord chooses to lift up; and He (Hari) only makes him do unrighteous deeds whom the Lord chooses to hurl down.” (Kau. III. 8.) But this objection is futile; for there being an antecedent Karma as the cause of everyone of the subsequent Karmas which the Lord causes the soul to do, the series of Karmas is eternal. The same idea is expressed in the Bhavishyat Purana — “Vishnu impels the soul on such a course of action as is the necessary consequence of some previous action of the soul. Thus Karma or action being eternal, the fault of being partial and merciless can in no wise attach itself to the Lord.

Because the Lord’s dispensation depends upon Karma, He cannot be supposed to become dependent (or conditioned). From such texts as, “He is Supreme Lord by whose grace (alone)do exist Matter, action, time, nature and the Soul; and by whose displeasure all these cease to exist,” it is clearly understood that even the very existence of Karma and other things depends upon the Lord. (Nor would it be proper still to think that the fault of inequality, etc., attaches itself to the Lord); for Scripture clearly intimates such inequality (partiality) to be admissible in the Lord as in Chathurveda Sikha text, Though the Lord Himself able to rule and change the very nature of things, causes the souls to do right as well as wrong, still He cannot be held to be affected thereby. For the Lord is the cause of the very being of merit and demerit. But He is far different from all these, He is without a beginning; and He is the beginning of all.

To clear the remaining objections and thereby proving in the Lord, the existence of all excellences and absence of all defects, the Sutrakara concludes the enquiry by affirming the Lord’s perfectness (in the following Sutra).

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