And from the time, there follow the eternity (of the eerie of the god).

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29. And from the time, there follow the eternity (of the eerie of the god).

For the same reason, i.e., for the reason that the Word is eternal it is also right to admit the eternity of the series of the gods (that regularly succeed one another).

30. The contradiction (to the eternity of the Word) doe not exist, alto for the reason that the successive (god) have the same name and form, though the previous individual doe s not continue in each place, a i seen from Shruti and Smriti.

The contradiction disappears, for, though the previous gods on obtaining release should vacate their respective places, the gods that once occupied or that now occupy or that will occupy in the future are at all times of the same (description) in name and form, in their respective stations. For. the text says, “As of old, etc.” ‘In the beginning, by the absolute Lord Vishnu, the eternal Word which has no beginning or end was given out (revealed). The great Lord in the beginning appointed to the gods, etc., the same names and the same forms from the words of scripture in which they are described’.

31. Gaimini (maintain t) that the gods are not eligible for the study of Madhu Vidya, etc.; for they cannot be (said to seek what they have already attained).

In the Vidyas of Madhu, etc., described in the text beginning with ‘‘This sun indeed, the honey of the gods … he who understands this to be immortal, becomes one of the Vasus, through the face (initiation) of Agni sees the same immortal Lord and attains satisfaction.” (Ch. III-6-3).

The several ranks of the gods, such as being a Vasu are fruits to be achieved; Vasus and other gods having attained to the respective ranks and consequently not having the necessity for the study of such’ Vidyas which cannot lead -them to anything higher, cannot be said to be eligible for such Vidyas. This is the view held by Gaimini.

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