१०० वेदान्तसारः [अधि.
तद्ब्रह्मोपासनमुपरि देवादिष्वप्यस्ति, अर्थित्वसामर्थ्यसंभवादिति भगवान् बादरायणो मेने । संभवश्च पूर्वोपार्जितज्ञानाविस्मरणात्। मन्त्रार्थवादेषु विग्रहादिमत्तया स्तुतिदर्शनात्, तदुपपत्तये 1तत्सद्भावात्तेषामेव प्रामाण्येन विग्रहादिमत्त्वाच्च ॥
विरोधः कर्मणीति चेन्नानेकप्रतिपत्तेर्दर्शनात् ॥ २६ ॥
विग्रहादिमत्त्व एकस्यानेकत्र युगपत्सांनिध्यायोगात् कर्मणि विरोध- इति चेत् ; न, 2शक्तिमत्सु सौभरिप्रभृतिषु युगपदनेकदेहप्रतिपत्तिदर्शनात् ॥
The illustrious Badarayana thinks thus-Even the gods, who are above men, meditate upon that Brahman, because they also are regarded as suppliants. Such a thing is possible for them, as they do not lose the memory of the knowledge, that they have acquired formerly. In the Mantras and Arthavadas of the Veda, the deities are praised as possessed with body. In order to justify the same, the existence of the body of gods should be accepted on the authority of the same Vedic passages.
26. Virodhah karmaniti cennanekapratipatterdarsanat
If it be said that it is opposed with reference to the ritual performances; we deny this, on account of the observation of the assumption of several bodies.
Suppose the gods have bodies. Then the individual god cannot be present at the same time in all places. Hence, there arises the contradiction as regards the ritual works. It is not so; because it is seen that Saubhari and others have assumed several bodies at the same time.
1तत्संभवे, A 1, तत्सत्त्वात् M 1. 2शक्तिमत्सौभरि, M 1,
