heard, to be reflected on, to be meditated on' (Bri. Up. II, 4, 5); 'He knows Brahman, he becomes Brahman' (Mu. Up. III, 2, 9).--Well, we reply, in the same way our view--viz. that through the injunction of meditation the mind is cleared, and that a clear mind gives rise to direct knowledge of Brahman--is confirmed by scriptural texts such as 'He is to be heard, to be reflected on, to be meditated on' (Bri. Up. II, 4, 5); 'He who knows Brahman reaches the highest' (Taitt. Up. II, 1, 1); 'He is not apprehended by the eye nor by speech' (Mu. Up. III, 1, 8); 'But by a pure mind' (?); 'He is apprehended by the heart, by wisdom, by the mind' (Ka. Up. II, 6, 9). Nor can it be said that the text 'not that which they meditate upon as this' (Ke. Up. I, 4) negatives meditation; it does not forbid meditation on Brahman, but merely declares that Brahman is different from the world. The mantra is to be explained as follows: 'What men meditate upon as this world, that is not Brahman; know Brahman to be that which is not uttered by speech, but through which speech is uttered.' On a different explanation the clause 'know that to be Brahman' would be irrational, and the injunctions of meditation on the Self would--be meaningless.--The outcome of all this is that unreal Bondage which appears in the form of a plurality of knowing subjects, objects of knowledge, &c., is put an end to by the injunctions of meditation, the fruit of which is direct intuitive knowledge of Brahman. Nor can we approve of the doctrine held by some that there is no contradiction between difference and non-difference; for difference and non-difference cannot co-exist in one thing, any more than coldness and heat, or light and darkness.--Let us first hear in detail what the holder of this so-called bhedâbheda view has to say. The whole universe of things must be ordered in agreement with our cognitions. Now we are conscious of all things as different and non-different at the same time: they are non-different in their causal and generic aspects, and different in so far as viewed as effects and individuals. There indeed is a contradiction between light and darkness and so on; for these cannot possibly exist together, and they are actually met with in different abodes. Such contradictoriness is not, on the other hand, observed in the case of cause and effect, and genus and individual; on the contrary we here distinctly apprehend one thing as having two aspects--'this jar is clay', 'this cow is short-horned.' The fact is that experience does not show us anything that has one aspect only. Nor can it be said that in these cases there is absence of contradiction because as fire consumes grass so non-difference absorbs difference; for the same thing which exists as clay, or gold, or cow, or horse, &c., at the same time exists as jar or diadem, or short-horned cow or mare. There is no command of the Lord to the effect that one aspect only