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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.