Well, the purvapakshin resumes, it may be that no contradiction arises in the case of sleep, as during the sleep of one person the practical existence of other persons suffers no interruption, and as the sleeping person himself when waking from sleep may resume the very same form of practical existence which was his previously to his sleep.  The case of a mahapralaya (i.e. a general annihilation of the world) is however a different one, as then the entire current of practical existence is interrupted, and the form of existence of a previous kalpa can be resumed in a subsequent kalpa no more than an individual can resume that form of existence which it enjoyed in a former birth.

This objection, we reply, is not valid.  For although a mahapralaya does cut short the entire current of practical existence, yet, by the favour of the highest Lord, the Lords (i/s/vara), such as Hira/n/yagarbha and so on, may continue the same form of existence which belonged to them in the preceding kalpa.  Although ordinary animated beings do not, as we see, resume that form of existence which belonged to them in a former birth; still we cannot judge of the Lords as we do of ordinary beings.  For as in the series of beings which descends from man to blades of grass a successive diminution of knowledge, power, and so on, is observed—­although they all have the common attribute of being animated—­so in the ascending series extending from man up to Hira/n/yagarbha, a gradually increasing manifestation of knowledge, power, &c. takes place; a circumstance which Sruti and Sm/ri/ti mention in many places, and which it is impossible to deny.  On that account it may very well be the case that the Lords, such as Hira/n/yagarbha and so on, who in a past kalpa were distinguished by superior knowledge and power of action, and who again appear in the present kalpa, do, if favoured by the highest Lord, continue (in the present kalpa) the same kind of existence which they enjoyed in the preceding kalpa; just as a man who rises from sleep continues the same form of existence which he enjoyed previously to his sleep.  Thus Scripture also declares, ’He who first creates Brahman (Hira/n/yagarbha) and delivers the Vedas to him, to that God who is the light of his own thoughts, I, seeking for release, go for refuge’ (Svet.  Up.  VI, 18). Saunaka and others moreover declare (in the Anukrama/n/is of the Veda) that the ten books (of the Rig-veda) were seen by Madhu/kkh/andas and other rishis.[204] And, similarly, Sm/ri/ti tells us, for every Veda, of men of exalted mental vision (rishis) who ‘saw’ the subdivisions of their respective Vedas, such as ka/nd/as and so on.  Scripture also declares that the performance of the sacrificial action by means of the mantra is to be preceded by the knowledge of the rishi and so on, ’He who makes another person sacrifice or read by means of a mantra of which he does not know the rishi, the metre,