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(iv) the bodies of some persons are possessed by some unseen spirit other than the soul, because abnormal activities are observed;
(v) there must be the fruit of the great merit accumulated by acts of austerity, charity, etc; and
(vi) because there is the nomenclature 'deva' ('god').
Moreover all the agamas are unanimous about the existence of gods. Hence one should have no doubt whatsoever on this point.
A few points may be clarified here. How can it be said that certain actions of the body of man are the result of the influence of graha (possession)? This is easy to understand; a machine-man cannot walk, but if a man enters into it, the machine starts moving; similarly the body may not be able to perform a certain act and yet if it is seen doing it, it must be so on account of the fact that it is inspired by some unseen spirit other than the soul; and this spirit is some god. Persons are thus seen performing extra-ordinary actions. As regards the nomenclature 'deva' (god), it must have a meaning, for like 'ghata' it is a derivative, uncompounded word. Deva is derived from 'div', to shine. 'Deva' can mean 'man', it may be argued, e. g. accomplished ganadharas and others and cakravartins (sovereigns) and others possessed of prosperity who are called gods, and so it is not necessary to imagine the existence of gods who are not seen. But it is should not be forgotten that ganadhara, cakravarti, etc. are called 'gods' only figuratively. If, for example, a real lion does not exist at all, a man cannot be called a lion 'figuratively'; so if the gods did not exist at all, ganadharas, etc. would not be called gods figuratively. Hence 'deva' must mean 'a god different from man' (1878-81).
The Vedic statements do not seem to be conflicting if they are correctly understood. If the gods do not exist, the fruit of Agnihotra and such rites as is laid down in statements like 'Agnihotram juhuyāt svargakāmaḥ' (one desirous of attaining heaven should perform Agnihotra), the fruit of sacrifices and
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