na vilakṣaṇatvādasya tathātvaṃ ca śabdāt ..2.1.4..

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SUTRA II. 1. 4.

न विलक्षणत्वादस्य तथात्वं च शब्दात्॥२.१.४॥

na vilakṣaṇatvādasya tathātvaṃ ca śabdāt ..2.1.4..

.. Na, not … Vilakshanatvat, because of the difference of character. Asya, of that, of the Veda. … Tathatvam, suchness, the eternity, the authority. … Cha, and. .. Shabdat, from the Word, from the Scripture.

4. The Veda is not un-authoritative (like the Sankhya, etc.) because of its being of a different character altogether, and because its eternity is established from the Word. — 140.

COMMENTARY

The Veda is not un-authoritative, like the Smritis of the Sankhyas and the rest. «Why? Vilakshanatvat. Because it has a different character. Every human production is liable to four-fold error: that is, heedlessness, wrong-headedness (trying to establish a proposition merely through a spirit of argumentation and against one’s own inmost conviction), error or delusion, and want of ability, owing to imperfection of instruments. No such errors of authorship are possible in the case of the Veda, For it is eternal and has no human being for its author. And its Tathatva, suchness, the possession of such attribute, namely, its eternity, is proved from the Word itself. As says a Shruti ‘…’:

.., Tasmai. to him, to the Agni. .. Nunam, now. .., Abhidyave, to the well-satisfied, … Vacha, with Speech… Virupa, O sage Virupa. … Nityaya, with the Eternal. …. Vrishne, to the Powerful. …, Chodasva, praise. … Su-shtutim, a fair praise.

Now, O Virupa, rouse for Him, Strong God who is ever Self-content, fair praise with the Eternal Vedic Speech — Rig Veda, VII., 94. 6.

Thus the Shruti itself calls the Mantras by the significant epithet of the Nitya-vak or the Eternal Voice. The Smritis also declare the Veda to be eternal. Thus in the following:

The Self-existing Lord, in the beginning of creation, sent forth the eternal, beginningless voice, the divine Veda; from which proceeded all the other scriptures.

The Smritis like those of Manu and the rest, are authoritative, because they are based on the Veda, and for no other reason. In the Sutra, I., 3. 29, the eternity of the Veda was established by reasoning, in the present Sutra it is established by authority; herein consists the difference between these two Sutras.

But, says an objector, the Vedas are non-eternal, because we find in them a statement to the effect that they were created, at a certain time, and everything that is created, has an end, necessarily, some time or other.

The following verse of the Purusha Sukta shows that the Vedas are created ‘…’:

… Tasmat, from Him. … Yajnat, from that Sacrifice, Sarvahutah, all-offered, general sacrifice. Rchah, the Rik, hymns, …, Samani, the Sama hymns, .. Jajnire, were born or produced. Chhandamsi, the Chhandas. ..Jajnire, were born or produced. .. Tasmat, from Him. … Yajus, the Yajur Veda.... Tasmat, from Him. … Ajayata, was born, produced.

From that great general sacrifice, Richas and Sama hymns were born, therefrom were spells and charms produced; the Yajus had its birth from Him — Rig Veda, X 90. 9.

To this we reply, this is not so. By the word ‘Jan’ «was born» we mean «was manifested»; and not born in the ordinary sense. As has been said in the following verse:

This Lord Veda is Self-existent (that is eternal). Thou, O God, hast sung it out of old. The great ones from Shiva down to the Rishis are its reciters only and not its authors.

Nor can it validly be objected, that the Vedas are un-authoritative, because they do not always produce the results promised by them. The production, of any particular result, depends upon the capacity of the person performing the act A competent person (like a competent chemist) always gets the predicted, result, by the proper chanting of the hymns, while an incompetent person (like a tyro in Chemistry) fails to get the expected result. The failure of the result only proves the incompetency of the agent and not the defectiveness of science. While the Smritis like the Sankhya and the rest are un-authoritative, not because they fail to produce the results promised by them, but because they are in conflict with the teachings of the Vedas on these important points of Creation, Release, etc.

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