life such that evil and suffering have no effect on the liberated person's state of inner peace and happiness, and attaining moksha also means an end to the cycle of rebirth. In theistic devotional sub-traditions of Hinduism, the personal god such as Krishna or Shiva or Devi is believed by the Hindu to stand by, as a form of spiritual support and liberator, when one faces evil and suffers. Problem of Injustice in the Brahma sutras A version of the problem of evil appears in the ancient Brahma Sutras, probably composed between 200 BCE and 200 CE, a foundational text of the Vedanta tradition of Hinduism. Its verses 2.1.34 through 2.1.36 aphoristically mention a version of the problem of suffering and evil in the context of the abstract metaphysical Hindu concept of Brahman. The verse 2.1.34 of Brahma Sutras asserts that inequality and cruelty in the world cannot be attributed to the concept of Brahman, and this is in the Vedas and the Upanishads. In his interpretation and commentary on the Brahma Sutras, the 8th-century scholar Adi Shankara states that just because some people are happier than others and just because there is so much malice, cruelty and pain in the world, some state that Brahman cannot be the cause of the world. Shankara attributes evil and cruelty in the world to Karma of oneself, of others, and to ignorance, delusion and wrong knowledge, but not to the abstract Brahman. Shankara develops the argument that God is not the Brahman, and that "a loving and good God could not have created the universe", a position held by Advaita Vedanta school of Hinduism. In other words, in the Brahma Sutras, the formulation of problem of evil is considered a metaphysical construct, but not a moral issue. Ramanuja of the theistic Sri Vaishnavism school – a major tradition within Vaishnavism – interprets the same verse in the context of Vishnu, and asserts that Vishnu only creates potentialities. According to Swami Gambhirananda, Sankara's commentary explains that God cannot be charged with partiality or cruelty (i.e. injustice) on account of his taking the factors of virtuous and vicious actions (Karma) performed by an individual in previous lives. If an individual experiences pleasure or pain in this life, it is due to virtuous or vicious action (Karma) done by that individual in a past life Ramanuja of the theistic Sri Vaishnavism school interprets the same