o the
acquisition of knowledge is founded on the assumption of their
corporeality, &c., we shall have to admit, in consequence of that
corporeality, that Indra and the other gods stand in the relation of
subordinate members (a@nga) to sacrificial acts, by means of their being
present in person just as the priests are. But this admission will lead
to 'a contradiction in the sacrificial acts,' because the circumstance
of the gods forming the members of sacrificial acts by means of their
personal presence, is neither actually observed nor possible. For it is
not possible that one and the same Indra should, at the same time, be
present in person at many sacrifices.

To this we reply, that there is no such contradiction.--Why?--On account
of the assumption of several (forms). For it is possible for one and the
same divine Self to assume several forms at the same time.--How is that
known?--From observation.--For a scriptural passage at first replies to
the question how many gods there are, by the declaration that there are
'Three and three hundred, three and three thousand,' and subsequently,
on the question who they are, declares 'They (the 303 and 3003) are only
the various powers of them, in reality there are only thirty-three gods'
(B/ri/. Up. III, 9, 1, 2); showing thereby that one and the same divine
Self may at the same time appear in many forms. After that it proceeds
to show that these thirty-three gods themselves are in reality contained
in six, five, &c., and, finally, by replying to the question, 'Who is
the one god?' that Breath is the one god, shows that the gods are all
forms of Breath, and that Breath, therefore, can at the same time appear
in many forms.--Sm/ri/ti also has a similar statement, 'A Yogin, O hero
of the Bharatas, may, by his power, multiply his Self in many thousand
shapes, and in them walk about on the earth. In some he may enjoy the
objects, in others he may undergo dire penance, and, finally, he may
again retract them all, just as the sun retracts the multitude of his
rays.' If such Sm/ri/ti passages as the above declare that even Yogins,
who have merely acquired various extraordinary powers, such as subtlety
of body, and the like, may animate several bodies at the same time, how
much more capable of such feats must the gods be, who naturally possess
all supernatural powers. The gods thus being able to assume several
shapes, a god may divide himself into many forms and enter into relation
wit