For (they, words, are first known) as the names of the things of the word.

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17. For (they, words, are first known) as the names of the things of the word.

The world (men) think and talk of the world generally but not of the Supreme Lord. Hence words have been known as attached to the world (to the things of the world).

18. If it be said that from the special attributes, the individual soul and the chief of breaths are declared by the words, tee say ‘no’; for it has been explained.

It has been said that a thing is denoted by the name of that which rules it. This circumstance is the characteristic of the individual soul and the chief of breaths.

For the texts such as the following support this view “When the soul abandons a branch, it at once withers.” (Ch. VI. 1 1-2). “By Vayu indeed, all the people are led into every kind of activity.” But this view is to be refuted; for the explanation has been given in connection with the threefold meditation in the Sutra (I. i. 31).

19. But for the sake of the knowledge of the other (Brahman), (the names of the Lord are used to denote the things of the, world), so Jaimini opines from the questions and answers in the (upanishad); and because some Sakhins actually read texts to this effect.

Jaimini thinks that the words declare even actions, etc., so as to produce the knowledge of the Lord; for in the Atharvanopanishad, the question is asked.

“O, Venerable one, what is that (thing) which if (properly) known, would lead to a clear understanding of all this.”

And the answer follows in the text, “To him he gladly said f there are two kinds of study to be pursued” (there are two kinds of knowledge to be acquired)”. Again in the Chandogya the question and answer occur thus, « O Venerable one, how now may I secure that instruction, etc. — Just as by knowing a piece of earth all earth is known, etc.” (Ch. VI. 1). So also some Sakhins read, “What could he who does not know that (Brahman) do with the Rik (of what avail is Rik to him, who does not understand that they all refer to Brahman)” (Rv. I.164.39).

[“Objection: — For the knowledge of Brahman, Karma and other things need not be spoken of in the Vedas; and it would be sufficient to speak of Him alone, while the difficulty of construing all the Vedas as declaring Brahman is got over by admitting that only detached words denote other things. So the purpose of the Vedas in dealing with other things not being made out, the application of the principle of using Brahman’s names to other things is not justifiable. To remove this objection, the following Sutra proceeds.]

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