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III ADHYAYA, 3 PÂDA, 7.
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impossibly be an udgâtri, and that on that account our interpretation of the Brihad-aranyaka passage is erroneous; for with a view to pious meditation scripture may represent the prâna as udgâtri as well as udgîtha. And, moreover, the Udgâtri actually performs his work by the strength of his breath; hence the prâna may be called udgâtri. In accordance with this the text says (I, 3, 24), 'He sang it indeed as speech and breath.'-And if we understand that the text clearly intends to convey a difference of matter we have no right to conclude from merely apparent similarities of expression that only one matter is intended to be expressed. To quote an analogous instance from the karmakânda: In the section relative to the unexpected rising of the moon during the darsa-sacrifice, as well as in the section about the offering to be made by him who is desirous of cattle, we meet with identical injunctions such as the following one, 'He is to divide the grains into three portions, and to make those of medium size into a cake offered on eight potsherds to Agni the Giver,' &c.; nevertheless it follows from the difference of the introductory passages of the two sections that the offerings to be made on account of the moon's rising are indeed not connected with the divinities of the darsa-sacrifice (but do not constitute a new sacrifice separate from the darsa), while the section about him who is desirous of cattle enjoins a separate sacrificial performance 1.-Analogously a difference in the nature of the introductory clauses effects a difference of the vidyâs, 'As in the case of that which is greater than great.' That means: Just as the meditation on the udgîtha enjoined in the passage, 'Ether is greater than these, ether is their rest; he is indeed the udgîtha, greater than great, he is without end' (Kh. Up. I, 9, 1), and the other meditation on the udgitha as possessing the qualities of abiding within the eye and the sun, &c. (Kh. Up. I, 6), are separate meditations, although in both the udgîtha is identified with the highest Self; so it is with vidyâs in general. The special features of different vidyâs are not to be combined even when the
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1 Cp. Taitt. Samh. II, 5, 5, 2; Pû. Mî. Sâ. VI, 5, 1.
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