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[sū. 1. 3. 28
ADH. 7.] VEDĀNTA-PĀRIJĀTA-SAURABHA 183
SŪTRA 28
“IF IT BE OBJECTED THAT (A CONTRADICTION WILL RESULT) WITH
REGARD TO WORD, (WE REPLY :) NO, ON ACCOUNT OF THE ORIGIN
(OF EVERYTHING) FROM IT, ON ACCOUNT OF PERCEPTION (I.E.
SCRIPTURE) AND INFERENCE (I E SMṚTI).”
Vedānta-pārijāta-saurabha
If it be objected that if the corporality of the gods be admitted,
a contradiction will result with regard to the Vedic words denoting
them, as these words will become meaningless prior to the origin of
the objects (viz. the gods) denoted by them and subsequent to their
destruction,—
(We reply:) No such contradiction results, “on account of the
origin” of the objects (viz. the gods and the rest) “from it”, i.e.
from the words alone, denoting eternal prototypes or forms, and
serving as reminders to the thought of Prajāpati, in accordance with
the following scriptural and Smṛti texts. ‘He evolved name and form
by means of the Veda’ (Tait. Br. 2.6 2 3 ¹), ‘A celestial word, without
beginning and end, eternal, and composed of the Vedas was emitted
by the self-born in the beginning, whence proceeded all activities’
(Mahā 12.8534 ²).
Vedānta-kaustubha
Here, the word ‘contradiction’ is to be supplied from the preced-
ing aphorism. If it be objected. Very well, there may not be any
contradiction with regard to works if the gods be possessed of bodies,
still there may be contradiction “with regard to the words” denoting
gods and the rest, i e with regard to the Vedic forms. That is, on
account of the non-eternity of the bodies of the gods,—they being
due to karmas—as well as on account of the eternity of the Vedic
texts, the eternal relation between a word and its meaning will be
¹ P. 275, line 9, vol. 2. Reading ‘ . . . . rūpe . . . . ’.
R, ŚK.
² P. 666, line 22, vol. 3.
Ś, R, Bh.
Reading: ‘Anādi-nidhanā vidyā . .’ Vaṅgavāsī ed. reads: ‘Anādi-
nidhanā vidyā . . . Ādau deva-mayī vidyā .’ P. 1635, vol. 2.
Saṁkara, Rāmānuja and Bhāskara too read ‘Anādi-nidhanā nityā . . .’
like Nimbārka.