abda iticennātaḥ prabhavātpratyakṣānumānābhyām ..1.3.28..

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SUTRA I. 3. 28.

शब्द इतिचेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम्॥१.३.२८॥

śabda iticennātaḥ prabhavātpratyakṣānumānābhyām ..1.3.28..

.. Shabdah, the word of the Vedas (would become non-eternal) or there would arise contradiction with regard to the eternity of the word. Iti, thus. .. Chet, if, Na, not. .. Atah, because, from this, from the word being eternal. … Prabhavat, because of the origination… Pratyaksha, perception, direct statement, namely, the Shruti or revelation. … Anumanabhyam, from inference, from Smriti, namely, the tradition.

28. If it be objected, that this view would contradict the eternity of the word; we reply, no; because the creation of the universe is from the word which is eternal. And the Shruti and Smriti (the direct statement and inference) also establish the same. — 92.

COMMENTARY

There arises no contradiction of the kind mentioned above, even with regard to the eternity of the Vedic words. Why? Because from this eternal word arises the creation. The creation of every embodied being, whether Indra or a cow, proceeds from the remembrance of their form and their characteristics, by Brahma when he utters those words, which by association always suggest the particular form and the characteristics possessed by that form.

Note: «When, therefore a special individual of the class called Indra has perished, the creator, apprehending from the Vedic word ‘Indra’, which is present to his mind, the class characteristics of the beings denoted by that word, creates another Indra, possessing those very same characteristics; just as the potter fashions a new jar, on the basis of the word ‘Jar’ which is stirring in his mind. Hut how is this known? ‘Through perception and inference’, i.e., through scripture and Smriti». (Ramanuja).

Every Vedic word always expresses a particular typo form, and does not express any individual (they are all common terms and not Proper Nouns). By remembering the particular type forms, denote by those words, Brahma creates the universe. For forms (Akriti) are et mal, and exist in the Archetypal plane, from eternity, before they become concrete in any individual form. The Vedas are like the book of Vishvakarman, in which directions are given as to painting of certain forms or pictures of Devas. Thus for example, it says, «Yama should be pictured as having a sceptre in his hand, Varuna as having a noose in his hand». The Vedic words denoting Devas, like Indra, etc., do not express any particular individual of that name, but are a class namo like the word cow, etc., and are symbols of particular forms, naturally belonging to a particular class of beings. They do not denote merely individuals, like the word Chaitra, etc.

Therefore, because the Vedic words denote eternal forms, existing in the mind of the Creator, they are not unauthoritative; and this vi-w of ours, that the Devas possess body, does not contradict the Mimamsa view that the word is eternal. How do you know this? To this the Sutra answers by saying, Pratyakshanumanabhyam, because the Shruti and the Shruti declare it so.

As an example of Shruti, we have the following:

Thus Prajapati created Devas, etc., by pondering ever the various words of Mantra, Sukta 62 of the ninth Mandala of the Rig Veda.

Note: We give the Mantra with its word meaning below ‘…’:

Ete, these. ... Ashrigram, creates. Indavah, drops; Soma-drops. Tirah, downward. … Pavitram, pure, purifying, a sieve... Ashavah, quick, rapid: another reading is … Vishvani, all. … Abhi, towards. … Saubhaga, prosperities.

These rapid Soma-drops have been poured through the purifying sieve. To bring all felicities.

In the Panchavimshati Brahmana (VI, 9. 13. 22. and 12. 1. 3), we find how this Mantra was utilized by Brahma in making his creation. We read there:

Prajapati created the Devas, by reflecting on the word «Ete». He created the men, by the word «Ant-gram»; the Pitaras by the word «Indavah»; the planets by the word «Tiras Pavitram»; the songs, by the word «Asuva»; the Mantras, by the word «Vishvani»; and he created all other creatures by the word «Abhisaubhaga».

Note: The word Etad «this» reminds Brahma of the Devas presiding over the senses; the word Asrigra meaning blood, reminds him of those creatures in which blood is the chief life-clement, namely, men; the word Indu, denoting moon, reminds him of the fathers, who live in the moon; the word Tiras Pavitram meaning «holding of the pure ambrosia» reminds him of the planets where the Soma-fluid exists, the word «Asuva», «flowing» recalls the sweet flow of music: the word «Vishva» recalls the hymns sacred to the Vishvedevas; the word «Abhisubhaga», meaning «great prosperity», recalls all creatures.

The Smritis like the Vishnu Purana, etc.. also show the same. As the following:

«In the beginning Brahma created through the words of the Vedas alone, names and forms of all creatures, the manifold rituals of all sacrifices and their different status».

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