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In various other passages indeed, which refer to the pranas, higher numbers are mentioned, viz. up to fourteen, speech, the hands, the feet, the anus, the organ of generation, the ahankara and the kitta being added to those mentioned above; cp. e.g. Up. Samh.
Samh. Br. Hence the dharmasastras, itihasas, and puranas also, which are founded on the different brahmanas, mantras and arthavadas, clearly teach that Brahma and the other gods, as well as the Asuras and other superhuman beings, have bodies and sense-organs, constitutions of different kinds, different abodes, enjoyments, and functions.
The mantra, 'There was darkness, hidden in darkness, &c. Samh.
'How can creative energy be attributed to Brahman, devoid of qualities, pure, &c.? declares 'Numberless powers, lying beyond the sphere of all ordinary thought, belong to Brahman, and qualify it for creation, and so on; just as heat belongs to fire. Similarly, Scripture says, 'what was that wood, what was that tree from which they built heaven and earth? &c. Samh.
Lanty was engaged in listening to a moan from his foster-brother for food, and Hebert joined in observing that they might as well be sacrificed as starved to death; whereupon the Irishman's words and gesticulations induced the Moor to make representations which resulted in some dry pieces of samh cake, a few dates, and a gourd of water being brought by one of the women; a scanty amount for the number, even though poor Victorine was too ill to touch anything but the water; while the Abbe seemed unable to understand that the servants durst not demand anything better, and devoured her share and a quarter of Lanty's as well as his own.
The number eleven is confirmed by scriptural and Smriti passages, cp. Gi. Where more organs are mentioned, the different functions of the manas are meant; and references to smaller numbers are connected with special effects of the organs, such as accompanying the soul, and the like. Here terminates the adhikarana of 'the going of the seven. Up. Up. And the best. Samh. Up.
'Maya, in such passages, really denotes that which produces various wonderful effects, and it is in this sense that Prakriti is called Maya. Up. Samh. Gi. 'consisting of the gunas, shows that what is meant is Prakriti consisting of the three gunas.
When man is on the point of departing this life he does not hear that noise. It next denotes the third of the elements, so in Ri. Samh. X, 88, 12, 'For the whole world the gods have made the Agni Vaisvanara a sign of the days. It also denotes a divinity, so Ri. Samh. I, 98, 1, 'May we be in the favour of Vaisvanara, for he is the king of the kings, &c.
And that the gods, Agni and so on, really do come to the sacrifices is proved by the following scriptural text: 'To whose sacrifice do the gods go, and to whose not? Samh. In refutation of this objection the Suutra points out that there is seen, i.e. recorded, the assumption of several bodies at the same time, on the part of beings endowed with special powers, such as Saubhari.
The assertion that Nescience to be defined neither as that which is nor as that which is not rests on the authority of Scripture is untrue. Up. Up. Samh. Up. Samh. There is thus no reference whatever to something 'not definable either as being or non-being': the terms 'being' and 'non-being' are applied to different mode; of being at different times.
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