that
depend upon the really existent, i.e., those that regard Brahma as the
sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these
verses. A verbal translation is not calculated to bring out the sense.
Apparently, the statement that all things are contained in the Vedas is
nonsense. In reality, however, what is intended to be said is that as the
Vedas are Speech or Words, the Creator had to utter words symbolizing his
ideas before creating anything. It is remarkable that there is a close
resemblance between the spirit of the first chapter of Genesis with what
is contained in the Srutis on the subject of Creation. Let there be
Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha
cites exactly similar words from the Srutis as those which Brahman
uttered for creating the Earth, such as, Bhuriti vyaharau as
Bhumimasrijat. Then the four modes of life with the duties of each, the
modes of worship, etc., were also indicated, hence, all acts also are in
the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said
that God uttered particular words and particular objects sprang into
existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda.
Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
for the wife, who must be associated with her husband in all religious
acts. Tapah is penance; hence it stands for all kinds of observances like
chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
as the saying of morning and evening prayers, etc. Yama is sacrifice like
jyotishtoma etc. Akhya means such acts as lead to good fame, like the
digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
arrived at by one during this life. The instrumental plural kramaih
should be construed as dasabhih karmaih namadibhi sahita Vedeshu
prechate. K.P. Singha has correctly rendered the verse, omitting
reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma;
vedavadeshu means, according to him, the rites and observances laid down
in the Vedas. It is better, however, to take it literally, i.e., for the
words of the Vedas. Vedanteshu m