७] प्रथमाध्याये तृतीयः पाद: १०१
शब्द इति चेन्नातः प्रभवात्प्रत्यक्षानुमानाभ्याम्॥ २७॥
वैदिके तु शब्दे विरोधप्रसक्तिः । देहस्य सावयवत्वेनोत्पत्तिमत्त्वा- दिन्द्रादिदेवोत्पत्ते: प्राग्विनाशादूर्ध्वे च 1वैदिकेन्द्रादिशब्दानामर्थशून्यत्व- मनित्यत्वं वा स्यादिति चेत् ; न, अतः प्रभवात् ; वैदिकादेवेन्द्रादिशब्दा- दिन्द्राद्यर्थसृष्टेः। न हीन्द्रादिशब्दा व्यक्तिवाचकाः ; अपितु गवादि- शब्दवदाकृतिवाचिनः। पूर्वस्मिन्निन्द्रादौ विनष्टे वैदिकेन्द्रादिशब्दादेव ब्रह्मा पूर्वेन्द्राद्याकृतिविशेषं स्मृत्वा, तदाकारमपरमिन्द्रादिकं कुलालादिरिव
27. Sabda iti cennatah prabhavat pratyaksanumanabhyam
If it be said (that a contradiction vil1 occur) with regard to the words (i.e. scriptural statements); we say no, since beings originate from them (as appears) from perception and inference.
A contradiction will occur in the scriptural statements. Because the bodies of Indra and other gods are effected with several parts, they are not permanent. The Vedic words denoting Indra, etc. are totally devoid of meaning during the periods, which preceed the origination of Indra etc. or follow on their destruction. And also the Veda itself will be non-eternal. It is not so. The gods Indra etc. are created by the creator with the guidance given by the Vedic words Indra etc. The words, Indra, etc. do not mean any particular individual. But, as in the case of the words cow etc., they represent a class and species that bear the same form. Suppose the previous Indra is destroyed, then the four-faced Brahman remembers the particular form of Indra, etc. of former time and then
1 वैदिक omitted A 1.
