पृष्ठेष्वनुत्तमेषूत्तमेषु लोकेष्विदं वाव तद्यदिदमस्मिन्नन्तः पुरुषे ज्योतिः' इत्यत्र संर्वस्मात्परत्वेन निर्दिश्यमानतया सकलकारणभूतज्योतिषः कौक्षेयज्योतिषैक्याभिधानात्, स्ववाक्ये 'विरोधिलिङ्गादर्शनाच्च प्रसिद्धमेव ज्योतिर्जगत्कारणत्वेन प्रतिपाद्यत इति शङ्कायां, यद्यपि स्ववाक्ये 'विरोधि लिङ्गं न दृश्यते; तथापि पूर्वेस्मिन् वाक्ये 'पादोऽस्य विश्वा भूतानि । त्रेिपादस्यामृतं दिवि' इति प्रतिपादितस्य सर्वभूतचरणस्य परमपुरुष्यैवद्युसंबन्धितयात्रापि प्रत्यभिज्ञानात् स एव ज्योतिःशब्देन सर्वस्मात् परत्वेन सकलकारणतयाभिधीयते | अस्य च कौक्षेयज्योतिषैक्याभिधानं फलायोपदिश्यत इति न कश्चिद्विरोधः | अखिलजगदेककारणभूतः परम-
the things, on the backs of everything, in the highest worlds than which there is no higher, that is that same as this light, indeed, which is here within the Person (Chand. III-13-7). Here the following doubt arises-The word, Jyotis (light), is to be taken as the cause of the creation, etc. of the world; because it is denoted as Higher than all objects. It is also taught to be the same as digestive heat in the stomach. In this passage nothing is seen to prove contradiction with the supposition. Therefore, the popular Jyotis (light), alone is to be taken as the cause of the creation. etc. of the world. If it be so doubted, the reply is this-It is true that in this passage nothing is seen to prove contradiction with the supposition. Yet, in the same context, the passage- 'All beings make up His one foot; His three feet represent the immortal beings in the Highest Heaven' (Chand. III-12-6) occurs wherein all beings are declared to form the foot of this Highest Person who is in relation to the
1 विरोध A 1,2. 7
