च पक्षे सकलोपनिषद्विरोधरूपदोषः प्रसज्यते | कार्यपक्षे "ब्रह्म गमयति '* परं ज्योतिरुपसंपद्य इत्याद्याः प्रकुप्येयुः !परमेवेति पक्षे ** य एवमेतद्विदुर्ये चेमेऽरण्ये श्रद्धां सत्यमुपासते तेऽर्चिषमभिसंमवन्ति इति श्रुतिः प्रकुप्येत् । कार्यपक्षे तत्क्रतुन्यायश्च विरुध्यते 1 अर्चिरादिना गतानां हि ब्रह्मप्राप्तिर- पुनरावृत्तिश्च श्रूयते । पञ्चाग्निविदस्तु, प्रकृतिवियुक्तात्मस्वरूपं ** य आत्मनि तिष्ठन् इत्यादिनावगतब्रह्मास्मभावमुपासत इति तेषामप्रतीकालम्बनत्वम् । तत्क्रतुन्यायाविरोधश्च ! उभयेऽपेि हि परिपूर्ण ब्रब्मोपासते भुखभेदेन-- स्वा- त्मशरीरकं ब्राह्य केचंन, ब्रह्मात्मकं स्वात्मानमितर ईति ॥
meditation on other than those said above. Badarayana thinks, that the light etc., lead them who know the five-fold fires and meditate upon the Highest Self following the latter class of the meditations said above. The contradiction with the statements made in all the Upanishadic passages arise, when the object of meditation is taken to be the effected Brahman or the Highest Self alone. If the object of meditation is taken to be the effected Brahman then the scriptural texts, ' They lead to the Brahman', (Chand. IV-15-6). and Having reached the Highest Light' (Chand. VIII-3-4) will oppose this view. If the Highest Self alone is held to be the object of meditation, then the text, Those, who know this (i.e., as stated in the Pancagnividya) and those too who in the forest medi- tate with faith upon the Truth, go to light' (Brh . VI.2-15) will oppose the view. If the object of meditation is held to be the effected Brahman then the law of Tatkratu will also be contra- dicted. It is stated in the scriptures that those, who traverse through the path of light. etc., reach the Brahntan and do not come back. The knowers of the five fires meditate on the self bereft of the Prakrti, and having for his Self the Brahman as stated in the text, , He, who remains in the self' (Brh. 111.7.22
