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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1at some future time, the result desired as, e. g. the heavenly world. * Vayu is the swiftest god ; he (the sacrificer) approaches Vayu with his own share ; the god then leads him to prosperity' (Taitt. Sa//zh. I, 3, 1) ; ' What he seeks by means of that offering, may he obtain that, may he prosper therein, may the gods favourably grant him that ' (Taitt. Br. Ill, 5, 10, 5); these and similar arthavadas and mantras intimate that the gods when propitiated by certain sacrificial works, give certain rewards and possess the power to do so ; and they thus connect themselves with the general context of scripture as supplying an evidently required item of information. Moreover, the mere verb ' to sacrifice ' (ya^*), as denoting worship of the gods, intimates the presence of a deity which is to be propitiated by the action called sacrifice, and thus consti- tutes the main element of that action. A careful con- sideration of the whole context thus reveals that everything which is wanted for the due accomplishment of the action enjoined is to be learned from the text itself, and that hence we need not have recourse to such entities as the c unseen principle ' (apurva), assumed to be denoted ' by, or to be imagined in connexion with, the passages en- joining certain actions. Hence the dharma^astras, itihasas, and pura^as also, which are founded on the different brahma/zas, mantras and arthavadas, clearly teach that Brahma and the other gods, as well as the Asuras and other superhuman beings, have bodies and sense-organs, constitutions of different kinds, different abodes, enjoy- ments, and functions. — Owing to their having bodies, the gods therefore are also qualified for meditation on Brahman. 26. If it be said that there results a contradiction to work ; we deny this, on account of the observa- tion of the assumption of several (bodies). An objection here presents itself. If we admit the gods to have bodies, a difficulty arises at the sacrifices, as it is impossible that one and the same corporeal Indra — who is at the same time invited by many sacrificers ' come, I ADHYAYA, 3 PAD A, 2j. 33 I O Indra,' ' come, O Lord of the red horses,' &c. — should be present at all those places. And that the gods, Agni and so on, really do come to the sacrifices is proved by the following scriptural text : ' To whose sacrifice do the gods go, and to whose not? He who first receives the gods, sacrifices to them on the following day ' (Taitt. Sa^h. I, 6, 7, 1). In refutation of this objection the Sutra points out that there is seen, i. e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari. 27. If it be said (that a contradiction will result) with regard to words ; we say no, since beings originate from them (as appears) from perception and inference.
2e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari. 27. If it be said (that a contradiction will result) with regard to words ; we say no, since beings originate from them (as appears) from perception and inference. Well then let us admit that there is no difficulty as far as sacrifices are concerned, for the reason stated in the preceding Sutra. But another difficulty presents itself with regard to the words of which the Veda consists. For if Indra and the other gods are corporeal beings, it follows that they are made up of parts and hence non-permanent. This implies either that the Vedic words denoting them — not differing therein from common worldly words such as Devadatta — are totally devoid of meaning during all those periods which precede the origination of the beings called Indra and so on, or follow on their destruction ; or else that the Veda itself is non-permanent, non-eternal. — This ob- jection is not valid, the Sutra points out, for the reason that those beings, viz. Indra and so on, again and again originate from the Vedic words. To explain. Vedic words, such as Indra and so on, do not, like the word Devadatta and the like, denote, on the basis of convention, one particular in- dividual only: they rather denote by their own power particular species of beings, just as the word ' cow ' denotes a particular species of animals. When therefore a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word ' Indra ' which is present to his mind the class characteristics of the beings denoted by that word, creates another Indra possessing 332 VEDANTA-sftTRAS.
3When therefore a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word ' Indra ' which is present to his mind the class characteristics of the beings denoted by that word, creates another Indra possessing 332 VEDANTA-sftTRAS. those very same characteristics ; just as the potter fashions a new jar, on the basis of the word 'jar ' which is stirring in his mind. — But how is this known ? — ' Through perception and inference/ i. e. through Scripture and Smrzti. Scripture says, e. g. ' By means of the Veda Pra^apati evolved names and forms, the being and the non-being ' ; and ' Saying " bhuh " (earth) he created the earth ; saying " bhuva^ " he created the air/ and so on ; which passages teach that the creator at first bethinks himself of the characteristic make of a thing, in connexion with the word denoting it, and thereupon creates an individual thing characterised by that make. Smriti makes similar statements; compare, e.g. ' In the beginning there was sent forth by the creator, divine speech — beginningless and endless — in the form of the Veda, and from it there originated all creatures '; and 'He, in the beginning, separately created from the words of the Veda the names and works and shapes of all things ' ; and ' The names and forms of beings, and all the multiplicity of works He in the beginning created from the Veda/ This proves that from the corporeality of the gods, and so on, it follows neither that the words of the Veda are unmeaning nor that the Veda itself is non-eternal. 28. And for this very reason eternity (of the Veda). As words such as Indra and VasishMa, which denote gods and Rzshis, denote (not individuals only, but) classes, and as the creation of those beings is preceded by their being suggested to the creative mind through those words ; for this reason the eternity of the Veda admits of being reconciled with what scripture says about the man- tras and ka/zdas (sections) of the sacred text having 'makers' and about Rzshis seeing the hymns ; cp. such passages as ' He chooses the makers of mantras ' ; ' Reverence to the Rzshis who are the makers of mantras ' ; ' That is Agni ; this is a hymn of VLsvamitra.' For by means of these very texts Pra^apati presents to his own mind the characteristics and powers of the different Rzshis who make the different sections, hymns, and mantras, thereupon creates them en- dowed with those characteristics and powers, and appoints I ADHYAYA, 3 PADA, 29. 333
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1at some future time, the result desired as, e. g. the heavenly world. * Vayu is the swiftest god ; he (the sacrificer) approaches Vayu with his own share ; the god then leads him to prosperity' (Taitt. Sa//zh. I, 3, 1) ; ' What he seeks by means of that offering, may he obtain that, may he prosper therein, may the gods favourably grant him that ' (Taitt. Br. Ill, 5, 10, 5); these and similar arthavadas and mantras intimate that the gods when propitiated by certain sacrificial works, give certain rewards and possess the power to do so ; and they thus connect themselves with the general context of scripture as supplying an evidently required item of information. Moreover, the mere verb ' to sacrifice ' (ya^*), as denoting worship of the gods, intimates the presence of a deity which is to be propitiated by the action called sacrifice, and thus consti- tutes the main element of that action. A careful con- sideration of the whole context thus reveals that everything which is wanted for the due accomplishment of the action enjoined is to be learned from the text itself, and that hence we need not have recourse to such entities as the c unseen principle ' (apurva), assumed to be denoted ' by, or to be imagined in connexion with, the passages en- joining certain actions. Hence the dharma^astras, itihasas, and pura^as also, which are founded on the different brahma/zas, mantras and arthavadas, clearly teach that Brahma and the other gods, as well as the Asuras and other superhuman beings, have bodies and sense-organs, constitutions of different kinds, different abodes, enjoy- ments, and functions. — Owing to their having bodies, the gods therefore are also qualified for meditation on Brahman. 26. If it be said that there results a contradiction to work ; we deny this, on account of the observa- tion of the assumption of several (bodies). An objection here presents itself. If we admit the gods to have bodies, a difficulty arises at the sacrifices, as it is impossible that one and the same corporeal Indra — who is at the same time invited by many sacrificers ' come, I ADHYAYA, 3 PAD A, 2j. 33 I O Indra,' ' come, O Lord of the red horses,' &c. — should be present at all those places. And that the gods, Agni and so on, really do come to the sacrifices is proved by the following scriptural text : ' To whose sacrifice do the gods go, and to whose not? He who first receives the gods, sacrifices to them on the following day ' (Taitt. Sa^h. I, 6, 7, 1). In refutation of this objection the Sutra points out that there is seen, i. e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari. 27. If it be said (that a contradiction will result) with regard to words ; we say no, since beings originate from them (as appears) from perception and inference.
2e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari. 27. If it be said (that a contradiction will result) with regard to words ; we say no, since beings originate from them (as appears) from perception and inference. Well then let us admit that there is no difficulty as far as sacrifices are concerned, for the reason stated in the preceding Sutra. But another difficulty presents itself with regard to the words of which the Veda consists. For if Indra and the other gods are corporeal beings, it follows that they are made up of parts and hence non-permanent. This implies either that the Vedic words denoting them — not differing therein from common worldly words such as Devadatta — are totally devoid of meaning during all those periods which precede the origination of the beings called Indra and so on, or follow on their destruction ; or else that the Veda itself is non-permanent, non-eternal. — This ob- jection is not valid, the Sutra points out, for the reason that those beings, viz. Indra and so on, again and again originate from the Vedic words. To explain. Vedic words, such as Indra and so on, do not, like the word Devadatta and the like, denote, on the basis of convention, one particular in- dividual only: they rather denote by their own power particular species of beings, just as the word ' cow ' denotes a particular species of animals. When therefore a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word ' Indra ' which is present to his mind the class characteristics of the beings denoted by that word, creates another Indra possessing 332 VEDANTA-sftTRAS.
3When therefore a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word ' Indra ' which is present to his mind the class characteristics of the beings denoted by that word, creates another Indra possessing 332 VEDANTA-sftTRAS. those very same characteristics ; just as the potter fashions a new jar, on the basis of the word 'jar ' which is stirring in his mind. — But how is this known ? — ' Through perception and inference/ i. e. through Scripture and Smrzti. Scripture says, e. g. ' By means of the Veda Pra^apati evolved names and forms, the being and the non-being ' ; and ' Saying " bhuh " (earth) he created the earth ; saying " bhuva^ " he created the air/ and so on ; which passages teach that the creator at first bethinks himself of the characteristic make of a thing, in connexion with the word denoting it, and thereupon creates an individual thing characterised by that make. Smriti makes similar statements; compare, e.g. ' In the beginning there was sent forth by the creator, divine speech — beginningless and endless — in the form of the Veda, and from it there originated all creatures '; and 'He, in the beginning, separately created from the words of the Veda the names and works and shapes of all things ' ; and ' The names and forms of beings, and all the multiplicity of works He in the beginning created from the Veda/ This proves that from the corporeality of the gods, and so on, it follows neither that the words of the Veda are unmeaning nor that the Veda itself is non-eternal. 28. And for this very reason eternity (of the Veda). As words such as Indra and VasishMa, which denote gods and Rzshis, denote (not individuals only, but) classes, and as the creation of those beings is preceded by their being suggested to the creative mind through those words ; for this reason the eternity of the Veda admits of being reconciled with what scripture says about the man- tras and ka/zdas (sections) of the sacred text having 'makers' and about Rzshis seeing the hymns ; cp. such passages as ' He chooses the makers of mantras ' ; ' Reverence to the Rzshis who are the makers of mantras ' ; ' That is Agni ; this is a hymn of VLsvamitra.' For by means of these very texts Pra^apati presents to his own mind the characteristics and powers of the different Rzshis who make the different sections, hymns, and mantras, thereupon creates them en- dowed with those characteristics and powers, and appoints I ADHYAYA, 3 PADA, 29. 333
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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