Jaimini thinks that there is no contradiction in the use of the words (to denote other things), though they directly declare (Brahman).

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28. Jaimini thinks that there is no contradiction in the use of the words (to denote other things), though they directly declare (Brahman).

Agni and other words do not signify fire, etc. However by the same words which ‘directly’ i.e., primarily convey Brahman, the things of the world are denoted for the sake of communication, or through ignorance of the primary denotation of words. In taking this view, Jaimini says, ‘no contradiction arises’ (from the two uses of the word to denote Brahman as well as the objects of the world).

‘Other sages severally take up as their own a few of the judgments that form part of the spacious mind of Vyasa and make use of them, even as the houses etc., enclose portions of space’. From this statement in the Skanda Parana, no contradiction, it is clear, exists between the opinions of Vyasa and the opinions held by the various sages (who are his pupils).

29. On account of His manifestation through Agni, etc, Asmarathya opines thus (sees no contradiction).

(The sage) Asmarathya holds that though in the Various hymns Brahman is expressly the subject, not Agni and others, still the distinction as hymns to Agni, etc., is explained on the principle that Brahman manifests Himself through Agni, etc., (through whom the devotee is to seek Brahman).

30. Badari (explains it) from (the importance of) remembering (seeking) Brahman in Agni, etc.

The sage Badari, explains the distinction between the various hymns, as it is enjoined that Brahman is to be recognised in fire, etc., declared in the various hymns.

31. Jaimini (explains it) also on the ground of (the devotees) attaining to Agni, etc.); for so says the Shruti.

Jaimini who sees no contradiction even when the words directly denote Brahman, also opines that the distinction among the suktas may be explained on the ground that the devotees reach Agni (and the Brahman through Agni, etc.). The Shruti which supports Jaimini’s view is: “In whatever form the votary contemplates Him, he attains to the very same form.”

It is not indeed right to hold that the votary contemplating one attains to another (i.e., contemplating Brahman attains to Agni). To solve this difficulty the Sutra proceeds.

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