samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca ..1.3.30..

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SUTRA I. 3. 30.

समाननामरूपत्वाच्चावृत्तावप्यविरोधो दर्शनात्स्मृतेश्च॥१.३.३०॥

samānanāmarūpatvāccāvṛttāvapyavirodho darśanātsmṛteśca ..1.3.30..

.. Samana, same, equality, Nama, name. Rupatvat, on account of form, .. Cha, and… Avrittau, in repetition, when after a Mahapralaya or Great Latency there is a first creation of the world, … Api, also. … Avirodhah, want of contradiction. Darshanat, because of seeing, because of the Shruti. Smriteh, from the Smriti. … Cha, and.

30. Even in the case of first creation (after a Great Latency), there is no contradiction (with regard to the eternity of the words of the Veda), because the names and forms remain the same. As appears from Smriti and Smriti. — 94.

COMMENTARY

The word Cha in the Sutra is used to remove the doubt raised. The word Avritti means renovation, primal creation after the Great Latency. Even after a Great Pralaya, there is no contradiction with regard to the eternity of Vedic words, because the new creation proceeds on the sameness of names and forms, etc., as in the preceding creation. In a Mahapralaya or Great Latency, the Vedas and the typos denoted by the words of the Vedas all of which are eternal objects, merge into the Lord Hari and b. come one in Him. This merging is in that aspect of Hari, which is called His Shakti or energy. They remain in Him in a state of Latency. When the Lord desires to create, they come out from Him again, and become manifest. The creation of individuals is always preceded by a reflection on the words of the Vedas and types denoted by them, whether such reflection is by the Lord Hari Himself, or by the four-faced Brahma.

Note: After a great Latency, Hari creates the Vedas, in exactly the same order and arrangements as they had had before, and reflecting on its words and types, He emits the entire world, just as it had been before, from the element called Mahat down to the Brahmanda and Brahma. He then imparts the Vedas to Brahma and entrusts him with the task of creating lower beings. The Lord Hari at the same time pervades the world so created, as its Antaryamin or Inner Ruler.

A subsequent creation is similar to the past creation: just as a potter, who makes a pot, by remembering the word «pot» and the form which the word calls up in his mind, though there may be no actual pot as a mould before him. As is the case in Minor Latency, the same is the rule in the case of Great Latency. The difference is this, that after a Great Latency, the Lord Himself creates all elements from Mahat downwards up to Brahmanda, and emitting Brahma from His body, He teaches him the Vedas and entrusts him with the task of further creation. In the case of Minor Pralaya, Brahma does not cease to exist, nor do the elements; and consequently Brahma himself creates the universe after every Minor Pralaya.

Whence is all this known? The Sutra replies by saying Darshanat Smrites cha, from the Shruti and the Smriti. The Shruti passages are like the following:

Atman was alone in the beginning. He willed, may I create the worlds.

He who first creates Brahma» and delivers the Vedas to Him (Shvet. Up., VI, 18).

The Creator fashioned the new universe and created the sun and moon just as they were in the beginning. (Rig Veda, end.)

The Smriti passages are the following:

As a mighty banyan tree lies concealed in the small seed, similarly in thee, O Lord! as the Great Seed, lies concealed the whole universe, when thou drawest it in, at the time of the Great Latency. — (Vishnu Purana).

So also in the Varaha Purana:

The Highest God is Narayana, from Him was born the four-faced One.

So also in the Bhagavata:

He who mentally imparts the Vedas to the First Sage, Brahma.

To sum up the whole. When the time of the Great Latency conies to close (and the hour strikes for a new creation), then the Lord God of All remembers the constitution of the world immediately preceding the Pralaya, and formulates this desire: «Let me become manifold». He separates into its different parts the whole body of spirit-and-matter which had merged in Him. Thus the enjoying souls and the objects of enjoyment — the spirit and matter — come out from him as separate entities now. After this, the Lord creates the entire world just as it had been before, from the great principle called Mahat down to the cosmic egg and Brahma He then manifests the Vedas in exactly the same order and arrangement as they had been before, and He teaches them mentally (not orally) to Brahma. He entrusts to him the task of the new creation of the whole remaining universe, from Devas downwards, just as it was before. At the same time Ho, entering into the world, presides in it as its Inner Ruler and Controller. Brahma also, through the grace of the Lord, gets the power of omniscience and through the help of the words of the Vedas, remembering the types, etc., creates new Devas, like those of the previous world-period. Thus the Veda, when it uses the words like Indra, etc.. refers to eternal types of India, etc., and as these types are eternal, though the forms vanish at every Pralaya, therefore the Vedas are eternal.

Thus there is no conflict or contradiction, when it is said that the word is eternal, for it means that the types represented by those words are eternal. Thus the Devas have the capability of meditating on Brahman, since they possess an organized body; and since the Devas have this capability, there is no conflict in the text relating to the meditation on the person of the size of the thumb. With regard to the Devas a person of the size of the thumb is to be measured by the thumb of the Devas, as in the case of men he is measured by the thumb of man.

Now we enter into the consideration of the question whether the Devas are qualified or not, for these Vidyas or meditations, of which they themselves are the objects meditated upon.

In the Chhandogya Upanishad we find a Vidya called the Madhu Vidya.

The Sun is verily honey to the Devas, the Heaven is like the cross beam, the intermediate region is the beehive. And the rays are the sons. (III, 1. 1.)

Here the Sun is said to be honey or nectar of the Devas and five classes of Devas called Vasu, Rudra, Aditya, Marat and Sadhyas worship or meditate on this nectar; each class being headed by its chief. They become satisfied by looking at this honey. The Sun is said to be the honey, because he is the abode of a certain nectar, to be brought about by certain sacrificial works, to be known from the Itg Veda and so on, and the reward of such meditation as mentioned in those texts is the attainment of the position of the Vasus, Rudras, Adityas, and so on.

Note: This meditation on the Sun produces the status of Vasu, etc. The point is, should the Devas undertake this meditation, when the fruit of such meditation is the attainment of the status of a Vasu, etc.? The Devas already have reached this status, and so to them this Madhu Vidya is useless.

The author gives first the opinion of others, as regards this point:

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