vidya on the part of the gods); for there are
(passages indicatory of that).

The expression 'on the other hand' is meant to rebut the purvapaksha.
The teacher, Badaraya/n/a, maintains the existence of the qualification
on the part of the gods, &c. For, although the qualification of the gods
cannot be admitted with reference to the madhu-vidya, and similar topics
of knowledge, in which the gods themselves are implicated, still they
may be qualified for the pure knowledge of Brahman, qualification in
general depending on the presence of desire, capability, &c.[211] Nor
does the impossibility of qualification in certain cases interfere with
the presence of qualification in those other cases where it is not
impossible. To the case of the gods the same reasoning applies as to the
case of men; for among men also, all are not qualified for everything,
Brahma/n/as, for instance, not for the rajasuya-sacrifice[212].

And, with reference to the knowledge of Brahman, Scripture, moreover,
contains express hints notifying that the devas are qualified; compare,
for instance, /Br/i. Up. I, 4, 10, 'Whatever Deva was awakened (so as to
know Brahman) he indeed became that; and the same with /ri/shis;' Ch.
Up. VIII, 7, 2, 'They said: Well, let us search for that Self by which,
if one has searched it out, all worlds and all desires are obtained.
Thus saying, Indra went forth from the Devas, Viro/k/ana from the
Asuras.' Similar statements are met with in Sm/ri/ti, so, for instance,
in the colloquy of the Gandharva and Yaj/n/avalkya[213].--Against the
objection raised in the preceding Sutra (32) we argue as follows. Words
like aditya, and so on, which denote devas, although having reference to
light and the like, yet convey the idea of certain divine Selfs
(persons) endowed with intelligence and pre-eminent power; for they are
used in that sense in mantras and arthavada passages. For the devas
possess, in consequence of their pre-eminent power, the capability of
residing within the light, and so on, and to assume any form they like.
Thus we read in Scripture, in the arthavada passage explaining the words
'ram of Medhatithi,' which form part of the Subrahma/n/ya-formula, that
'Indra, having assumed the shape of a ram, carried off Medhatithi, the
descendant of Ka/n/va' (Sha/d/v. Br. I, 1). And thus Sm/ri/ti says that
'Aditya, having assumed the shape of a man, came to Kunti.' Moreover,
even in such substances as earth, intelligent ruling bein