Adhik. VII (21-23) refutes the objection that, from the Vedic passages insisting on the identity of the Lord and the individual soul, it follows that the Lord must be like the individual soul the cause of evil, and that hence the entire doctrine of an all-powerful and all-wise Lord being the cause of the world has to be rejected. For, the Sutrakira remarks, the creative principle of the world is additional to, i.e. other than, the individual soul, the difference of the two being distinctly declared by Scripture.--The way in which the three Sutras constituting this adhikara/n/a are treated by /S/a@nkara on the one hand and Ramanuja on the other is characteristic. Ramanuja throughout simply follows the words of the Sutras, of which Sutra 21 formulates the objection based on such texts as 'Thou art that,' while Sutra 22 replies that Brahman is different from the soul, since that is expressly declared by Scripture. /S/a@nkara, on the other hand, sees himself obliged to add that the difference of the two, plainly maintained in Sutra 22, is not real, but due to the soul's fictitious limiting adjuncts. Adhik. VIII (24, 25) shows that Brahman, although destitute of material and instruments of action, may yet produce the world, just as gods by their mere power create palaces, animals, and the like, and as milk by itself turns into curds. Adhik. IX (26-29) explains that, according to the express doctrine of Scripture, Brahman does not in its entirety pass over into the world, and, although emitting the world from itself, yet remains one and undivided. This is possible, according to /S/a@nkara, because the world is unreal; according to Ramanuja, because the creation is merely the visible and tangible manifestation of what previously existed in Brahman in a subtle imperceptible condition. Adhik. X (30, 31) teaches that Brahman, although destitute of instruments of action, is enabled to create the world by means of the manifold powers which it possesses. Adhik. XI (32, 33) assigns the motive of the creation, or, more properly expressed, teaches that Brahman, in creating the world, has no motive in the strict sense of the word, but follows a mere sportive impulse. Adhik. XII (34-36) justifies Brahman from the charges of partiality and cruelty which might be brought against it owing to the inequality of position and fate of the various animate beings, and the universal suffering of the world. Brahman, as a creator and dispenser, acts with a view to the merit and demerit of the individual souls, and has so acted from all eternity. Adhik. XIII (37) sums up the preceding argumentation by declaring that all the qualities of Brahman--omniscience and so on--are such as to capacitate it for the creation of the world. PADA II.