h many sacrifices at the same time, remaining all the while unseen by
others, in consequence of his power to render himself invisible.

The latter part of the Sutra may be explained in a different manner
also, viz. as meaning that even beings enjoying corporeal individuality
are seen to enter into mere subordinate relation to more than one
action. Sometimes, indeed, one individual does not at the same time
enter into subordinate relation to different actions; one Brahma/n/a,
for instance, is not at the same time entertained by many entertainers.
But in other cases one individual stands in subordinate relation to many
actions at the same time; one Brahma/n/a, for instance, may constitute
the object of the reverence done to him by many persons at the same
time. Similarly, it is possible that, as the sacrifice consists in the
parting (on the part of the sacrificer with some offering) with a view
(to some divinity), many persons may at the same time part with their
respective offerings, all of them having in view one and the same
individual divinity. The individuality of the gods does not, therefore,
involve any contradiction in sacrificial works.

28. If it be said (that a contradiction will result) in respect of the
word; we refute this objection on the ground that (the world) originates
from the word, as is shown by perception and inference.

Let it then be granted that, from the admission of the corporeal
individuality of the gods, no contradiction will result in the case of
sacrificial works. Still a contradiction will result in respect of the
'word' (/s/abda).--How?--The authoritativeness of the Veda has been
proved 'from its independence,' basing on the original (eternal)
connection of the word with its sense ('the thing signified')[194]. But
now, although a divinity possessing corporeal individuality, such as
admitted above, may, by means of its supernatural powers, be able to
enjoy at the same time the oblations which form part of several
sacrifices yet it will, on account of its very individuality, be subject
to birth and death just as we men are, and hence, the eternal connexion
of the eternal word with a non-eternal thing being destroyed, a
contradiction will arise with regard to the authoritativeness proved to
belong to the word of the Veda.

To this we reply that no such contradiction exists.--Why?--'On account
of their origin from it.' For from that very same word of the Veda the
world, with the gods and o