वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

[SŪ. 1. 3. 29. 186 VEDĀNTA-PĀRIJĀTA-SAURABHA ADH. 7.] SŪTRA 29 "FOR THIS VERY REASON, THE ETERNITY (OF THE VEDAS FOLLOWS)." Vedānta-pārijāta-saurabha The creation by Prajāpati is preceded by the (Vedic) word. "For this" reason the "eternity" of the Veda is established. Vedānta-kaustubha Having apprehended the objection, viz. In spite of the eternity of the Veda,—it not being mentioned as something created,—the Vedic words, denoting the forms of gods and the rest, are concerned with non-eternal objects, and having removed the consequent false notion regarding the non-eternity of these as well,¹ the author is confirming, incidentally, the eternity of the Veda. "The eternity" of the word, i.e. of the Veda, follows "for this very reason", i.e. also because of its priority to the creation by Pra- jāpati. Words like 'Vaiśvāmitra', 'Kāṭhaka' and so on etymologically mean simply what has been uttered by them. Thus 'what has been said by Viśvāmitra is Vaiśvāmitra', 'what has been said by Kaṭha is Kāṭhaka', and so on. At the end of the universal dissolution, Prajāpati, having conceived the forms, powers and the rest of Viśvā- mitra and others from the Vedic words 'Viśvāmitra', etc. mentioned in texts like 'He chooses the maker of sacred formula', 'This is a hymn of Viśvāmitra' (Tait. Sam. 5.2.3.2) and so on, and having created them as endowed with those particular forms and those parti- cular powers, appoints them to the task of revealing those particular sacred formulæ (mantras). Thus given the powers by him, they too, having practised suitable penances, read the sacred formulæ,—which form portions of the Veda, which are eternally existent, and which were revealed by Viśvāmitra and others of former ages,—perfect in their sounds and accents without having read them or learnt them from the recitation of a teacher. type (ākṛti) which is eternal. It is in accordance with these eternal types, denoted by the eternal Vedic words, that the non-eternal individuals are created anew at the beginning of each creation. ¹ That is, since the Vedic words denote non-eternal objects, it might be thought that these words themselves are non-eternal. ² P. 24, lines 21-22, vol. 2.