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IV ADHYÂYA, 3 PÂDA, 14.
753
the view that those only are led to the highest Brahman who meditate on the highest Brahman, would stultify texts such as the one which expressly declares Agni and the rest of the deities to lead on those who possess the knowledge of the five fires ("Those who know this, viz. the Vidya of the five fires, and those who in the forest meditate on faith and austerity go to light-there is a person not human, he leads them to Brahman,' Kh. Up. V, 10). Both these views thus being defective, we adhere to the conclusion that the deities lead on to Brahman the two classes of souls mentioned above. This the Satra further declares in the words 'he whose thought is that' (tatkratuh), the sense of which is that he whose thought is that reaches that, i.e. that the nature of what is reached depends on the nature of the meditation. This argument is founded on the text, 'According to what his thought is (yatha-kratuh) in this world, so will he be when he has departed this life' (Kh. Up. III, 14), which implies the principle that what a soul after death attains is according to its thought and meditation in this life; and moreover we have direct scriptural statements to the effect that those who possess the knowledge of the five fires proceed on the path of the Gods, and that those who proceed on that path reach Brahman and do not return. Analogous reasoning proves that meditation on the soul as free from matter and having Brahman for its true Self also leads to the highest Brahman. In the case of those, on the other hand, who rely on the symbols (in which they meditatively contemplate Brahman), beginning with name and terminating with prâna ("He who meditates on name as Brahman,' Kh. Up. VII, I ff.), the meditation is not proved by texts of the two kinds previously mentioned to lead to Brahman; it rather is contaminated by an element not of the nature of intelligence, and hence-according to the principle that the result of a meditation is the same in nature as the meditation itself-the soul of the inferior devotee practising such meditation does not proceed by the path of light and does not reach Brahman.-That this distinction is declared by Scripture itself, the next Satra shows. [48]
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