Even after that, Badarayana (says) there is eligibility, as (the qualification) exists.

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26. Even after that, Badarayana (says) there is eligibility, as (the qualification) exists.

‘Even after that’, that is, even after attaining to the state of being gods, etc., by those who were men (before); for indeed the eligibility behoves them, as they possess the capacity of refined intellect (exalted faculties of mind); etc.; lower beings, etc., on the other hand, are not eligible for the study, as they are destitute of such faculties. Even of these latter, such as possess the exalted faculties of mind, etc., are eligible and there is no objection to it. Moreover there is no (express) prohibition (as to their eligibility); for we actually see cases like those of Jaritari and others (in the Mahabharat, etc).

27. If it be said that there would result the uselessness of the sacrificial acts enjoined in scripture, (if men are said to become gods), ‘no’ we reply. For, many attained also in the past to the state of being gods, as is seen from Scripture.

It has been said that men themselves become gods, etc., afterwards; but this cannot be, for if it be held that those who are men become gods, etc., then it follows that there were no gods before, and the performance of sacrifices, etc., intended for (propitiating) gods could not have been of use, owing to the absence of gods. But this difficulty does not arise, for as scripture says, “Many attained also in the past to the rank of the gods. They again (who are) of glorious attributes, attained to pure bliss un-assailed by miseries, in that world where the gods of old called Sadhyas, such as Brahma, etc., are shining, those who attained to final beatitude in the previous Kalpa).”

28 If it be said that (a contradiction will result) in respect of the Word, the objection is refuted on the ground that as staled t» Scripture there is an unfailing succession to the rank of the gods, and as perceived (by the wise) and inferred (by others).

As to the authoritativeness of the Word (scripture), the trustworthiness of the speaker, and, through him, that of the word, cannot be ascertained, and any other statement going to prove it may have to be granted as eternal. These two difficulties will make it necessary to accept the view, that the word is by nature a trustworthy testimony (an absolute vehicle for truth) and consequently that if the word is eternal, as it appears from the text, “O Virupa, do thou offer good prayers in words eternal, etc.” (Rv. VIII-64-6). Then if the gods who are spoken of in scripture should not be eternal and when the succession of other individuals to the several ranks of the gods who enter heaven may not be an invariable rule there is a clear contradiction, (in saying that scripture is eternal while the things spoken of in scripture are not eternal. This contradiction does not really exist, for as evidenced by the text, “The maker has made the sun and moon as of old.” (Mn. I-38). “Just as the rule obtains in the revolution of time (i.e., the same ages, etc., succeeding one another in the same order), so the rule exactly holds in the succession of the gods, etc.; hence the world which proceeds from the Lord will never be anything unlike this.” The gods do succeed one another, on the authority of this (word) itself. This is a matter of direct perception to the great; other people also infer that there will be gods in the time to come, as there are now (and as there were in the past).

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