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I ADHYÂYA, 3 PÂDA, 28.
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while unseen by others, in consequence of his power to render himself invisible.
The latter part of the Satra may be explained in a different manner also, viz. as meaning that even beings enjoying corporeal individuality are seen to enter into mere subordinate relation to more than one action. Sometimes, indeed, one individual does not at the same time enter into subordinate relation to different actions; one Brâhmana, for instance, is not at the same time entertained by many entertainers. But in other cases one individual stands in subordinate relation to many actions at the same time; one Brahmana, for instance, may constitute the object of the reverence done to him by many persons at the same time. Similarly, it is possible that, as the sacrifice consists in the parting (on the part of the sacrificer with some offering) with a view (to some divinity), many persons may at the same time part with their respective offerings, all of them having in view one and the same individual divinity. The individuality of the gods does not, therefore, involve any contradiction in sacrificial works.
28. If it be said (that a contradiction will result) in respect of the word; we refute this objection on the ground that the world) originates from the word, as is shown by perception and inference.
Let it then be granted that, from the admission of the corporeal individuality of the gods, no contradiction will result in the case of sacrificial works. Still a contradiction will result in respect of the 'word' (sabda).—How ?The authoritativeness of the Veda has been proved from its independence,' basing on the original (eternal) connexion of the word with its sense the thing signified')? But now, although a divinity possessing corporeal individuality, such as admitted above, may, by means of its supernatural powers, be able to enjoy at the same time the oblations
1 The reference is to Porva Mimâmsa Satras I, 1, 5 (not to I, 2, 21, as stated in Muir's Sanskrit Texts, III, p. 69).
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