गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

places simultaneously."
If this is said, he (Vyāsa) speaks the following words:
Sūtra 27
virodhaḥ karmaṇīti cen nāneka-pratipatter darśanāt
virodhaḥ-contradiction; karmaṇi-in activities; iti-thus; cet-if; na-not; aneka-
many; pratipatteḥ-because of the acceptance; darśanāt-because of seeing.
If it is objected that this idea is refuted by the very activities of the devas, then I
say no, because it is seen that the devas have the power to manifest many forms
simultaneously.
Purport by Śrīla Baladeva Vidyābhūṣaṇa
There is no contradiction here if it accepted that the devas are embodied souls
with material bodies. Why? The sūtra says aneka-pratipatter darśanāt (because it is
seen that the devas have the power to manifest many forms simultaneously). This
is so because many powerful beings, such as Saubhari Muni and others, are able to
manifest many forms simultaneously.
The objector may say: It may be that in the description of the devas' activities
there is no contradiction for they who say that the devas have bodies. There
remains, however, a contradiction in the description of the words of the Vedas.
Before the birth and after the death of each demigod a period would exist when the
name of that demigod would not have any meaning. At that time the words of the
Vedas would become meaningless, like the statement "the son of a barren woman."
In this way this idea is refuted. The Mīmāṁsā-sūtra says: autpattikas tu
śabdenārthasya sambandhaḥ (In the Vedas the relation between name and the
object named is eternal). This idea (that the devas are embodied souls) would then
contradict the eternality of the names in the Vedas.
If this objection is raised, then he (Vyāsa) replies:
Sūtra 28
śabda iti cen nātaḥ prabhavāt pratyakṣānumānābhyām
śabdaḥ-the words of the Vedas; iti-thus; cet-if; na-no; ataḥ-from this; prabhavāt-